ourney* 
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V^            PRINCETON,  N.  J.             *ty 

BX  8041  .H3  1916 
Harley,  William  Nicholas. 
Little  journeys  with  Martin 
Luther 

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' 

FOUR  potentates  ruled  the  mind  of  Europe  in  the  Reformation:  the 
Emperor,  Erasmus,  the  Pope,  and  Iiuther.  The  Pope  wanes, 
Erasmus  is  little,  the  Emperor  is  nothing,  but  Luther  abides  as 
a  power  for  all  time.  His  image  casts  itself  upon  the  current  of  ages, 
as  the  mountain  mirrors  itself  in  the  river  that  winds  at  its  foot — 
the   mighty    fixing   itself   immutably   upon   the   changing. — X  r  a  u  t  h. 


Copyright,  1916,  by  W.  N.  Harloy 


PRINTED  by  Master  Craftsman  Hans  Lufft  for 
W.  N.  Harley,  and  to  be  had  of  him  at  No.  80 
Martin  Avenue,  Columbus,  Ohio. 


Third  Edition 


DEDICATED 
to  the  pieces  of  the 
Church  of  to-day  for 
the  sake  of  the  peace  of 
the  Church  of  to-morrow. 


(3) 


060D,  Who  restorest  to 
the  right  way  them  that 
do  err,  Who  gatherest 
them  that  are  scattered,  and 
preservest  them  that  are  gath- 
ered: of  Thy  tender  mercy,  we 
beseech  Thee,  pour  out  upon 
Thy  Christian  people  the  grace 
of  unity,  that,  all  schism  being 
healed,  Thy  flock,  united  to  the 
true  Shepherd  of  Thy  Church, 
may  worthily  serve  Thee,  through 
Jesus  Christ  our  Lord.    Amen. 


(4) 


©®SS@@@3SSS§5SS§*§> 


BY  WAY  OF  EXPLANATION 

I  will  smite  this  devil  with  a  quill. — Luther. 


HE  work  here  presented  to  the 
public  came  into  our  possession 
with  a  large  number  of  manu- 
scripts as  a  legacy  from  the  pen 
of  a  deceased  clergyman— a  legacy 
to  one  next  in  friendship  if  not 
next  in  kinship.  Owing  to  the  en- 
grossing duties  which  attend  the 
editing  of  a  daily  newspaper,  several  months  elapsed 
before  we  were  enabled  to  undertake  the  work  in- 
volved in  examining  and  classifying  these  papers. 
The  larger  number  of  the  manuscripts  proved  to  be 
sermons,  which,  for  the  most  part,  were  incomplete — 
some  lacking  the  peroration,  others  having  one  or 
the  other  part  merely  in  outline,  and  most  of  them, 
good  as  they  were,  in  no  shape  for  print.  The  smaller 
number  of  manuscripts  comprised  attempts  at  dif- 
ferent kinds  of  English  composition— poems,  prov- 
erbs, speeches,  editorials,  sketches,  serials;  in  short, 
attempts  at  almost  every  species  of  writing,  but,  like 
the  sermons,  by  far  the  larger  portion  was  made  up 
of  unfinished  efforts.  Our  friend  must  have  be- 
longed to  that  class  of  men  who  can  use  their  pens 
effectively  only  when  under  the  stress  of  excitement, 
like  the  artist  who  lays  on  telling  and  talking  colors 
bright  and  sombre  while  his  soul  glows  with  the 
(5) 


By  Way  of  Explanation 


inspiration  of  an  ideal,  but  tosses  aside  palette  and 
brush  the  moment  the  vision  begins  to  fade,  or  like 
those  who  try  their  hand  at  various  things  for  the 
mere  pleasure  of  the  work. 

While  thus  endeavoring  to  classify  the  papers  left 
in  our  hands,  and  having  almost  arrived  at  the  con- 
clusion that  our  friend  had  not  entertained  the  remot- 
est thought  of  making  us  his  literary  executor,  we 
came  upon  a  somewhat  bulky  manuscript,  which  was 
securely  wrapped  and  tied.  On  opening  the  pack- 
age, we  found  a  note  which  set  forth  the  character 
of  the  work  and  expressed  the  author's  wishes  with 
reference  to  it.  A  hasty  examination  showed  that 
this  manuscript  was  finished.  Our  curiosity  was 
aroused  by  the  title,  and  we  started  at  once  to  read 
the  work.  No  more  classifying  was  done  that  night. 
So  absorbing  did  the  story  grow  that  we  read  on  till 
broad  daylight,  stopping  but  once,  and  that  was  to 
readjust  the  gaslight.  We  forthwith  resolved  to  ex- 
ecute the  wish  which  the  deceased  author  expressed 
in  the  note  and  "publish  the  work  after  the  lapse  of 
some  years,  just  for  the  good  it  will  do."  Why  he 
desired  its  publication  delayed,  we  cannot  say;  but 
his  directions  in  this  respect  have  been  scrupulously 
complied  with,  and  the  work  is  now  given  to  the 
Church  with  the  conviction  not  only  that  it  will  prove 
interesting  and  instructive,  but  also  that  it  is  timely 
and  has  a  mission  of  no  little  moment. 

Whether  this  production  is  what  it  purports  to  be 
or  is  an  invention  pure  and  simple,  it  is  none  the 


By  Way  of  Explanation 


less  a  remarkable  piece  of  work,  if  not  an  altogether 
unique  one.  The  note  found  with  the  manuscript 
states  that  every  phrase  and  sentence  uttered  by 
Luther  in  the  course  of  this  narrative  is  to  be  found 
in  the  Walch  edition  of  his  works;  and  since  we  have 
verified  this  in  all  the  important  passages,  by  means 
of  the  extensive  index  to  that  edition,  we  are  con- 
vinced that  the  statement  is  absolutely  true,  and  that 
in  the  entire  volume  there  is  not  a  single  expression 
credited  to  Luther  which  cannot  be  found  in  any 
standard  edition  of  his  works.  This  is  a  remarkable 
coincidence  and  also  a  psychological  phenomenon  of 
some  importance,  if  the  work  is  what  its  author 
claims  for  it;  and  if  it  is  not  what  the  author  claims 
for  it,  if  the  whole,  including  the  claim  as  to  its 
nature,  is  to  be  taken  as  an  invention,  it  is  a  note- 
worthy production  notwithstanding,  exhibiting  an 
extensive  knowledge  of  Luther's  writings  or  a  pro- 
digious amount  of  labor  and  patience. 

While  the  work  may  wear  the  aspect  of  a  polemic 
in  the  guise  of  a  romance,  it  was  no  doubt  intended 
to  be  an  irenic,  and  is  such  in  fact,  if  viewed  in  any 
other  light  than  that  of  narrative.  Its  author  was 
a  man  of  singularly  sweet  disposition  and  of  mystic 
turn  of  mind.  He  would  rather  nestle  on  the  bosom 
of  his  Master  than  enter  the  lists  of  debate  and  strife; 
and  yet,  when  the  provocation  was  sufficient,  he  could 
be  like  his  prototype — a  veritable  Son  of  Thunder; 
but  it  was  never  thunder  for  thunder's  sake,  nor  for 

2 


8  By  Way  of  Explanation 

the  sake  of  war,  but  it  was  to  make  peace  more  cer- 
tain on  the  foundation  of  truth.  If,  therefore,  he  had 
in  mind  any  other  object  than  that  of  recounting  a 
singular  experience  or  relating  an  interesting  story, 
it  was  only  that  which  he  tacitly  avows  at  the  close 
of  the  tale,  where  it  is  evident  that  he  is  under  the 
impression  that  he  has  contributed  his  mite  towards 
a  real  union  of  Lutheran  forces  by  exhibiting,  in  a 
novel  and  striking  manner,  the  folly,  shame  and  sin 
of  schism,  discord  and  contention.  If  such  was  one 
of  his  objects  from  the  outset,  he  has  not  gone  wide 
of  his  mark  in  the  execution  of  the  plan.  The  folly 
and  sin  of  schism  and  withal  the  foibles  of  bodies 
ecclesiastic,  have  been  set  forth  in  a  telling  and  ludi- 
crous manner.  No  matter  how  he  intended  it,  he  has 
dealt  the  devil  of  schism  an  effective  blow  with  his 
pen.  And  for  that  we  say,  God  bless  his  memory. 
There  are,  however,  some  things  in  the  work 
which  one  might  wish  eliminated  or  amended. 
Among  these  is  the  odor  of  tobacco  which  clings  to 
some  of  the  descriptive  passages.  Yet  the  self-drawn 
portrait  of  the  author  would  not  be  complete  with- 
out his  chubby  little  meerschaum,  and  the  only  won- 
der is  that  he  did  not  succeed  in  putting  a  pipe  into 
Luther's  mouth  before  their  travels  came  to  an  end; 
but,  though  he  found  pleasure  and  even  a  sort  of 
inspiration  in  the  habit,  that  will  hardly  lead  any- 
body astray,  for  the  best  of  men  have  habits  which 
it  is  wise  to  shun.  Among  the  portions  which  might 
be  toned  down  those  stand  foremost  in  which  foibles 


By  Way  of  Explanation 


are  dealt  with.  At  times  they  seem  to  be  caustic, 
but  it  is  evident  that  the  caricature  is  drawn  only 
in  the  spirit  of  a  love  which  aims  to  be  helpful  in 
removing  the  folly  by  sketching  it  in  proportions 
so  large  that  it  must  be  seen,  and  presupposing  in  all 
the  simplicity  of  charity  that  no  good  churchmen 
will  take  umbrage  at  one  who  points  out  the  faults 
they  have  blindly  fostered.  And  thus,  knowing  full 
well  the  loving  kindness  of  the  author's  heart,  and 
having  a  natural  reverence  for  his  posthumous  work, 
we  decided  to  make  no  alterations  in  the  volume,  but 
merely  to  superintend  its  passage  through  the  press. 
It  is  therefore  given  to  the  Church  just  as  it  came 
to  our  hands,  with  all  of  its  burrs  and  blossoms, 
sighs  and  smiles,  and  thought  and  prayer  provoking 
matter. 

To  assert  indifference  to  the  success  of  this  vol- 
ume would  be  sheer  dissimulation  on  our  part.  If 
it  be  no  child  of  our  brain,  it  is  none  the  less  a  fond 
child  of  our  affection  and,  parent-like,  we  believe  it 
has  a  mission  to  perform — a  word  to  say  to  Zion  in 
its  own  way.  As  it  leaves  our  sanctum  we  bid  it 
godspeed.  Go  forth,  thou  little  foster-child,  upon  thy 
mission:  show  them  the  shame,  aye,  and  the  sin,  of 
divided  and  belligerent  forces;  spur  men  on  to  talk 
and  work  and  pray  more  earnestly  for  a  united 
Church;  and,  in  thine  own  way,  impress  upon  the 
Church's  heart  the  Master's  plaintive  word,  "That 
they  may  be  one."  W.  N.  HARLEY. 

Reformation  Day,  1915. 


FOR  to  me  far  worse  than  any  war  or  battle  is  the 
civil  war  of  the  Church  of  God;  yes,  far  more 
painful  than  the  wars  that  have  raged  without— 
Constantine  the  Great. 


(10) 


CONTENTS  Page 

I.    I  Rub  My  Eyes 15 

IL    Luther  at  Church 21 

ILL    Getting  Acquainted 30 

IV.    The  Doctors  Disagree 44 

V.    Over  the  Mountains 61 

VI.    Unequally  Yoked  Together 83 

VII.    The  King's  Business  Requires  Haste. . .  112 

VIII.    Brethren  Bland  and  Otherwise 133 

IX.    At  the  Barber's 163 

X.    The  Pope  Gets  a  Pelting 184 

XI.    A  Tale  of  Mine  Host  and  the  Sequel. . .  206 

XH.    Everything  is  Lovely 225 

Xm.    A  Fly  in  the  Ointment 240 

XIV.    The  Mending  of  a  Bachelor 257 

XV.    Where  I  Stop  and  You  Begin 284 

Supplement:  The  Remedy 305 

Index:  What  Dr.  Martin  Luther  Says. .  327 

(11) 


12 


Contents 


EMBELLISHMENTS 

Portrait  of  Luther Frontispiece 

Drawn  by  Cranach,  about  A.  D.  1545,  and 
Engraved  by  Jorg,  A.  D.  1551. 

Border Title-page 

From  the  First  Edition  of  Luther's  Address 
to  the  Christian  Nobility,  A.  D.  1520. 

Border   303 

From  the  First  Edition  of  Luther's  Work  on 
the  Lord's  Supper,  A.  D.  1527. 

Woodcut    304 

Tail-piece  from  the  First  Edition  of  Luther's 
Work  on  the  Babylonian  Captivity  of  The 
Church,  A.  D.  1520. 

Colophon   354 

From  the  Introduction  to  the  First  Edition  of 
Luther's  German  Version  of  the  Old  Testament, 
A.  D.  1534. 


LITTLE  JOURNEYS  WITH  MARTIN  LUTHER 


(13) 


'HOUGH  this  be  madness,  yet  there  is  method  in 
it. — Shakespeare. 


(14) 


®®®©$^S3S^§5S®@> 


I.    I  RUB  MY  EYES 

Whatever  time  or  space  may  intervene, 

I  will  not  be  a  stranger  in  this  scene. — Longfellow. 


HE  series  of  strange  events  which 
I  mean  to  record  here,  if  so  be 
God  grant  the  needful  time  and 
strength,  began  in  the  city  of 
Washington  in  the  Year  of  Our 
Lord  1898.  It  was  Lord's  day 
evening  and  I  was  sauntering  to- 
wards Thomas  Circle,  near  which 
the  Luther  Memorial  Church  is  located.  As  you  no 
doubt  know,  a  bronze  statue  of  Martin  Luther  stands 
in  front  of  this  edifice.  That  statue  has  a  deal  to 
do  with  my  story.  But  I  must  not  anticipate:  I  will 
speak  of  that  at  the  proper  time  and  place. 

As  it  was,  a  number  of  fashionably  dressed  people 
were  wending  their  way  to  church,  but  not  enough, 
after  they  had  separated  for  their  respective  places 
of  worship,  to  make  more  than  the  corporal's  guard 
which  fashion  has  made  the  common  Sunday  evening 
congregation  for  Washington  during  hot  weather, 
cold  weather  and  weather  that  is  neither  hot  nor 
cold.  The  white  statuary  in  the  circle  hard  by,  the 
beauty  of  indigenous  and  tropical  plants — for  we 
were  over  shoe-tops  in  June — and  the  gay  attire  of 
the  pedestrians  made  an  attractive  scene  in  the  even- 
CIS) 


16         Little  Journeys  With  Martin  Luther 

ing  twilight;  but  the  train  of  thought  it  awakened 
was  unpleasant,  touching  as  it  did  on  the  indifference 
shown  God's  house,  the  vanity  of  dress  and  the 
tyranny  of  the  fashion-plate,  and  ending  in  opening 
afresh  a  long-standing  feud  with  that  silly  autocrat 
called  fashion. 

Musing  thus,  I  came  to  Fourteenth  Street  and 
Vermont  Avenue,  where  the  Memorial  Church  is 
located,  and  paused,  almost  involuntarily,  to  look  at 
the  bronze  Luther.  Being,  perhaps,  somewhat  pet- 
ulant, the  old  question  came  up:  Why  should  the 
contributions  of  Lutherans  all  over  the  land  have 
placed  this  statue  just  here?  Is  it  not  just  the  pas- 
tor of  this  church  who  ridicules  Luther's  Catechism, 
disavows  everything  distinctively  Lutheran,  and 
shows  himself  more  afraid  of  a  hogskin  volume  of 
sixteenth  century  theology  than  he  is  of  the  devil 
himself?  But  one  can  console  himself .  There  is  a  bit 
of  irony  in  it  after  all.  The  bronze  Luther  stands 
quite  a  distance  from  the  church,  and  we  all  know — 
except,  perhaps,  this  pastor  and  a  coterie  of  like  spir- 
its— how  well  this  portrays  the  actual  condition  of 
things.  That  evening,  to  my  eye  and  taste  at  least, 
the  figure  of  Luther  clad  in  symmetrical  robe  pre- 
sented a  refreshing  contrast  to  the  men  and  women 
on  the  street.  Modern  attire  is  an  abomination  to 
artistic  taste.  Every  good  sculptor  seems  to  feel 
himself  driven  to  invest  his  male  figures  with  drap- 
ery of  some  sort  to  help  out  appearances  for  fashion's 
hitching-post  of  a  man.    Our  modern  attire  is  neither 


I  Rub  My  Eyes  17 


decorous  nor  aesthetic,  and  I  often  wonder  how,  under 
these  untoward  circumstances,  a  white  shirt  and  a 
closed  mouth  can  go  so  far  toward  lending  dignity 
to  a  man  in  trousers.  Imagine  Luther  or  Wesley  in 
breeches,  if  you  can,  and  not  smile!  The  figure  of 
Luther  upon  the  pedestal  was  more  comely  than  that 
of  the  men  on  the  street;  but  I  recalled  how  the  toil 
of  men  had  necessitated  changes  in  apparel,  so  that 
with  the  generality  of  mankind  our  present  mode  of 
attire  is  entirely  a  matter  of  convenience  in  work, 
and  that  thought  brought  with  it  a  better  feeling. 
Time  has  been  a  tailor  as  well  as  some  other  things. 
Aye,  what  changes  the  centuries  have  wrought! 
Standing  there  in  the  gloaming  with  the  dome  of  the 
National  Capitol  before  me  and  the  simple  abode  of 
primitive  man  in  mind,  I  tried  to  review  the  world's 
progress  in  art,  invention  and  science.  What  totter- 
ing steps,  then  what  strides — what  colossal  strides! 
Would  an  ancient  believe  it?  Descriptions  of  inven- 
tions comparatively  recent,  like  the  steam-engine,  the 
telegraph,  telephone,  electric  motor,  would  seem  fab- 
ulous to  him.  What  if  Luther  could  revisit  the 
earth?  I  queried.  What  would  he  think?  What 
would  he  say? 

I  must  have  been  lost  in  contemplation  no  little 
time,  for  when  I  came  fully  to  myself  I  found  that 
the  long  shadows  had  merged  into  the  soft  darkness 
of  early  candle-light.  And  here  it  is  necessary  to 
mention  one  of  my  oddities.  I  usually  look  intently 
on  the  floor  and  scrape  nervously  with  one  foot 


18         Little  Journeys  With  Martin  Luther 

when  I  get  into  a  brown  study — an  eccentricity  for 
which  my  wife  has  chided  me  as  often  as  for  smok- 
ing. My  eyes  were  fixed  thus  upon  the  pavement 
while  the  aforesaid  cogitations  were  going  on,  but 
when  I  asked  myself  what  Luther  would  say,  should 
he  return  to  the  earth,  I  thought  of  the  statue  and 
straightway  looked  up.  You  may  imagine  my  amaze- 
ment when  I  saw  that  the  statue  was  surrounded 
with  a  glow,  much  like  the  heat  which  we  sometimes 
observe  rising  from  a  stove,  save  that  this  had  a 
golden  hue,  and  beheld,  instead  of  one,  two  Luthers 
on  the  pedestal,  or  more  precisely  speaking,  at  the 
pedestal,  for  the  one  figure  seemed  to  stand  a  little 
below  the  other,  and  the  whole  appeared  much  like 
the  double  effect  produced  by  pressing  the  eye  while 
looking  at  an  object. 

For  a  moment  I  stood  as  if  paralyzed.  Then, 
recovering  my  composure  and  thinking  the  double 
an  illusion,  I  removed  my  glasses,  cleaned  them  with 
a  bit  of  chamois,  rubbed  my  eyes,  readjusted  my 
spectacles  and  looked  again.  I  must  confess  that  I 
was  not  yet  prepared  for  what  had  taken  place  and 
what  soon  followed.  The  golden  shimmer  about  the 
statue  had  vanished  entirely,  and  but  one  figure, 
darkly  outlined  against  the  sky,  stood  on  the  granite 
block,  while  the  other  figure  stood  on  the  ground 
directly  in  front  of  the  pedestal,  and  was,  so  far  as 
I  could  see,  the  exact  counterpart  of  the  one  on  the 
pedestal,  save  that  it  was  smaller.  It  evidently  had 
slid  or  stepped  from  the  pedestal  while  I  was  rub- 


I  Rub  My  Eyes  19 


bing  my  glasses.  To  make  sure  that  I  was  not  mis- 
taken in  the  identification  on  account  of  the  defective 
light,  I  stepped  a  few  paces  forward.  Then  I  saw 
the  figure  turn  around,  glance  at  the  statue  and  start 
off  toward  the  church.  It  was  no  mistake.  Luther 
had  returned.  Let  the  reason  be  what  it  may,  nat- 
ural, preternatural,  or  supernatural,  there  went  the 
great  German  in  Augustinian  gown,  carrying  an  old- 
time  folio  Bible  under  his  arm.  Each  moment  I 
expected  the  earth  to  tremble  under  the  foot  of  this 
intellectual  giant;  but  he  stepped  along  much  like 
any  other  mortal,  his  walk  being  distinguished  only 
by  a  rather  firm  and  decisive  step.  He  soon  reached 
the  church,  and,  after  pausing  a  few  moments  to  read 
the  name,  passed  through  its  portal 

I  did  what  I  am  inclined  to  think  any  other  mortal 
would  have  done,  that  is,  I  stood  there  as  if  rooted 
to  the  ground.  It  is,  indeed,  a  strange  feeling  that 
comes  over  a  man  who  is  permitted  to  witness  such 
unearthly  proceedings.  The  reasoning  faculty  seems 
to  be  stupefied,  but  the  power  of  perception  remains 
active,  leaving  him  able  to  see  and  to  know,  but 
unable  to  draw  any  rational  conclusion.  It  makes 
you  feel  creepy  and  even  leads  you  to  doubt  your 
sanity.  However,  the  numbness  that  had  crept  over 
body  and  mind  passed  away,  and,  having  regained 
full  control  of  myself,  I  was  not  a  little  chagrined  to 
think  that  this  was  the  first  Lutheran  church  which 
Luther  should  enter  upon  returning  to  the  earth. 
Any  more  orthodox  church  would  have  suited  me  bet- 


20         Little  Journeys  With  Martin  Luther 

ter,  for  I  was  anxious  to  have  him  get  a  good  first 
impression  of  Lutherans  in  America.  Then  I  won- 
dered what  would  happen.  This  Luther  was  a  plain- 
spoken  man,  and  if  things  were  much  awry  he  might 
speak  his  mind  with  old-time  emphasis  in  open  meet- 
ing. In  fact,  I  was  possessed  by  the  feeling  that 
something  unusual  would  happen,  and  I  went  over 
to  the  church  to  see  how  this  matter  would  end. 
Luther  had  entered  by  the  front  door,  and  since  the 
pulpit  is  in  that  end  of  the  edifice,  I  reasoned  he 
would  be  seated  well  to  the  front.  Hence  I  went  in 
by  one  of  the  rear  entrances  and  took  a  seat  from 
which  I  could  overlook  the  sparse  audience  and 
observe  all  that  occurred.  And  there  did  I  bide  to 
see  those  things  which  should  come  to  pass. 


<§2®SSS@£§OS!@2S5SS^§> 


II.    LUTHER  AT  CHURCH 

The  hottest  horse  will  oft  be  cool, 

The  dullest  will  show  fire ; 
The  friar  will  often  play  the  fool, 

The  fool  will  play  the  friar. — Old  Song. 


S  stated,  I  keenly  regretted  the 
turn  affairs  had  taken  when  Lu- 
ther entered  the  building.  That, 
to  my  mind,  was  not  the  place  to 
get  a  good  first  impression  of  the 
Church  in  this  land.  Besides,  I 
feared  he  might  speak  his  mind 
with  reference  to  what  he  saw  and 
heard,  if  it  did  not  suit  him:  not  that  I  cared  a  whit 
for  the  verbal  cudgeling  the  parson  might  receive, 
but  I  was  apprehensive  that  it  might  create  a  scene 
and  thus  get  into  the  morning  papers,  and  I  for  one 
do  not  enjoy  seeing  little  pieces  of  soiled  ecclesias- 
tical linen  dangling  from  the  line  which  the  Associ- 
ated Press  has  stretched  across  the  land.  Had  he 
asked  me,  I  would  have  directed  him  to  Grace  Church 
or  to  the  Missouri  meeting-house.  But  good  impres- 
sion or  bad,  scene  or  no  scene,  I  had  nothing  to  do 
with  the  choice  and  did  not  see  how  it  was  to  be 
altered;  and  so,  reflecting  that  ''what  can't  be  cured 
must  be  endured, ' '  I  settled  down  in  my  pew.  After 
witnessing  what  occurred  at  the  statue,  I  was,  meta- 
(21) 


22         Little  Journeys  With  Martin  Luther 

phorically  speaking,  all  eyes  and  ears,  and  now  kept 
both  well  open. 

It  so  happened  that  the  Rev.  Mr.  Maschkeh  was 
in  the  pulpit,  or,  more  properly  speaking,  on  the 
rostrum,  for  the  interior  is  more  like  a  lyceum  than 
a  church.  We  had  both  entered  late,  and  I  had 
scarcely  taken  my  seat  when  the  reading  of  an- 
nouncements began — an  almost  interminable  string 
of  ecclesiastical  and  secular  hybrids.  Pulpit  adver- 
tising is  a  veritable  bane  in  this  country.  One  often 
wonders  how  a  preacher  can  have  the  heart  to  kick 
a  big  enough  hole  into  a  divine  service  to  let  this 
nondescript  drove  hoof  through.  But  while  the 
announcements  were  being  read  I  had  an  excellent 
opportunity  to  make  a  mental  portrait  of  the  Luther 
before  me.  The  light  fell  full  upon  him,  and  my 
seat,  a  little  back  and  to  one  side,  afforded  me  an 
excellent  place  of  vantage  from  which  to  make  obser- 
vations. The  first  thing  that  struck  me  was  how  far 
amiss  my  previous  conceptions  were  of  Luther's  stat- 
ure and  appearance. 

There  before  me,  within  easy  ear-shot,  he  sat,  a 
man  of  about  average  height,  certainly  not  more, 
rather  stout  and  well-knit.  Here  was  neither 
giant  nor  demigod,  but  a  mortal  who  looked  every 
inch  like  a  well-fed  man  of  God.  And  this  I 
liked,  for  I  am  afraid  of  that  lean,  hungry,  Cassius 
look. 

"Let  me  have  men  about  me  that  are  fat ; 
Sleek-headed  men,  and  such  as  sleep  o'  nights." 


Luther  at  Church  23 

But  the  most  notable  difference  between  Luther's 
appearance  and  the  many  pictures  of  him  I  have 
seen,  was  in  the  shape  of  the  forehead.  In  the  larger 
number  of  portraits  his  forehead  slopes  rather  much, 
but  I  saw  this  was  not  the  case.  On  the  contrary, 
the  upper  part  of  the  forehead  was  rather  prominent 
and  so  also  the  lower  part  over  the  eyes.  This 
showed  him  to  have  the  head  of  a  thinker  as  well 
as  of  a  seer.  I  think  I  observed  this  because  I  take 
some  stock  in  physiognomy  in  the  etymological  sense 
of  the  word,  and  this  discovery  was  water  on  my 
wheel.  The  evident  reason  for  the  receding  fore- 
head in  the  Cranach  pictures  is  that  the  artist  had 
the  subject  seated  before  him  on  a  platform,  and 
thus,  by  looking  upward,  the  forehead  would  seem 
more  sloping,  an  effect  which  the  bulge  over  the  nose 
and  eyes  would  heighten.  In  my  investigation  of 
the  matter  since,  I  find  that  my  observations, 
although  contrary  to  the  Cranach  pictures,  are  veri- 
fied by  the  mask  of  Luther's  face  made  after  his 
death.  This  discovery  made  a  decided  alteration  in 
my  mental  portrait  of  the  Reformer.  From  his  ami- 
able countenance  and  the  telltale  wrinkles  at  the 
corners  of  his  eyes  and  mouth,  I  knew  he  was  capable 
of  a  hearty  laugh,  and  thought  he  looked  like  a  man 
who  could  say  God  can  enjoy  a  wholesome  joke.  Not 
that  there  was  no  firmness  expressed  in  that  sturdy 
form  and  strong  face.  That  quality  looked  through 
very  decidedly.  But  it  was  this  blending  of  firmness 
3 


24         Little  Journeys  With  Martin  Luther 

and  gentleness  that  pleased  me  so  much.  Such  a  man 
could  lift  gates  of  Gaza  and  stoop  over  a  daisy  to 
drink  in  its  beauty;  prod  the  Pope  and  caress  a  child, 
And  pray,  who  else  has  the  right  to  be  a  reformer? 
He  must  not  hurl  thunderbolts  who  cannot  protect 
the  weak  and  conserve  the  beautiful.  This  man's 
appearance  showed  that  he  could  do  these  things. 

While  I  was  making  these  observations  the  an- 
nouncements came  to  an  end,  but  the  reverend  gen- 
tleman encroached  further  upon  the  time  of  worship 
by  making  some  offhand  remarks  which  seemed  to 
me  to  be  unwarranted  censures  of  the  conservative 
wing  of  the  General  Synod.  Something  was  said  also 
in  condemnation  of  a  movement  to  lead  the  Church 
back  to  the  Lutheran  theology  of  the  sixteenth  cen- 
tury. If  talking  picnics,  lawn  fetes,  leagues,  socie- 
ties, conventions,  conclaves,  excursions  and  enter- 
tainments was  Sanscrit  to  Luther,  here  was  something 
he  could  understand.  This  was  like  high  treason 
against  the  Church,  and  I  noticed  from  Luther's 
facial  expression  that  it  displeased  him  sorely.  More- 
over, a  folder,  which  he  glanced  at  from  time  to  time, 
affected  him  in  like  manner.  After  the  service  I 
looked  at  this  vexatious  pamphlet,  which  he  had  left 
in  the  pew,  and  found  that  it  was  a  pastoral  letter 
of  June  23, 1895,  which  evidently  had  been  preserved 
in  one  of  the  hymn-books.  It  contained  not  a  few 
stabs  at  Lutheran  orthodoxy,  and  I  did  not  wonder 
that,  with  the  remarks  made  after  the  announce- 
ments, it  caused  the  Reformer's  eyes  to  flash  and  his 


Luther  at  Church  25 

jaws  to  set  with  the  firmness  which  indicates  an 
aroused  spirit.  These  things  I  noted  at  the  time, 
and  my  heart  was  filled  with  fear  of  those  things 
which  might  come  to  pass,  for  it  seemed  to  me  like 
striking  matches  in  a  powder  magazine. 

After  a  little  while  the  sermon  came.  My  weak 
hope  that  it  might  redeem  the  situation  and  spare 
us  the  scene  which  I  now  felt  sure  would  come  at 
the  close  of  the  service  was  shattered  at  once.  The 
sermon  was  keyed  to  the  wail  struck  up  after  the 
announcements  when  the  tendency  of  a  part  of  the 
General  Synod  toward  genuine  Lutheran  doctrine 
and  practice  was  denounced.  Much  of  what  the 
preacher  said  is  clean  gone  now,  but  I  will  not  suffer 
myself  to  be  censured  for  this  slip  of  memory,  if  slip 
it  be.  I  think  after  events  will  show  that  this  ser- 
mon was  not  properly  prepared.  But  I  do  remember 
the  gist  of  a  part  of  the  discourse  and  the  effect  it 
produced  on  Luther.  The  preacher  spoke  a  deal  of 
what  the  fraternal  relations  of  the  different  denomi- 
nations ought  to  be,  and  said  we  were  all  on  the  way 
to  the  one  heaven  and  hence  it  made  no  difference 
at  all  to  what  denomination  a  man  belonged.  That 
was  fine  stuff  to  pour  into  the  ears  of  the  hero  of  the 
colloquium  at  Marburg!  I  felt  sore  over  this.  It 
seemed  as  if  everything  must  needs  go  wrong  this 
day.  But  how  could  I  prevent  it?  I  thought  the 
old  Reformer's  eyes  flashed  fire,  and  concluded  that 
the  preacher  would  get  a  shaking  up  after  the  service 
which  would  set  him  to  thinking. 


26         Little  Journeys  With  Martin  Luther 

And  sure  enough,  after  the  benediction,  Luther 
elbowed  his  way  through  the  group  that  gathered 
around  the  parson  to  shake  hands  and  trade  smiles. 
As  a  matter  of  course  I  also  moved  near,  for  I  was 
bound  that  not  one  word  of  what  Luther  said  should 
escape  me.  When  Luther  got  quite  near  the  parson 
he  made  as  if  he  would  speak,  but  just  then  a  dapper 
little  man,  whose  eyes  sparkled  almost  as  brightly 
as  the  diamond  on  his  ring,  grasped  the  hand  of  the 
minister  and  shook  it  right  heartily.  He  started  to 
speak  at  once.    Luther  stopped  short  and  looked  on. 

"Doctor,  I  count  myself  fortunate  indeed  on  being 
here  to-night,"  said  the  dapper  little  man.  "Let  me 
congratulate  you:  that  was  an  excellent  discourse 
you  gave  us  this  evening — excellent,  most  excellent." 
And  he  pressed  the  parson's  hand  a  little  harder;  but 
the  demonstration  seemed  a  trifle  overdone,  and, 
moreover,  I  thought  I  could  see  some  mischief  lurk- 
ing in  his  eyes. 

The  parson  took  the  compliment  with  that  oily 
ease  which  showed  that  he  had  dealt  largely  in  that 
kind  of  perfumery,  and  added  that  he  was  gratified 
to  hear  that  the  sermon  was  appreciated. 

"Yes,"  said  the  little  man,  "I  would  not  have 
missed  this  sermon  for  a  great  deal,  for — " 

"Ah,  you  are  a  very  appreciative  auditor,"  inter- 
jected the  parson. 

"For  you  see, ' '  said  he,  taking  up  the  broken  thread 
of  his  conversation,  "I  have  been  coming  fourteen 
blocks  down  town  to  church  right  along  under  the 


Luther  at  Church  27 

impression  that  there  was  some  difference  between 
Lutherans  and  other  denominations  and  that  convic- 
tions were  worth  maintaining  even  at  considerable 
inconvenience;  but  I  am  very  thankful  for  the  ser- 
mon, very.  You  know  that  struggling  little  Baptist 
mission  just  opposite  my  house?  Well,  doctor,  since 
it  makes  no  difference,  as  you  said  to-night  in  such 
elegant  language,  why  I  '11  just  quit  coming  down 
here  and  join  that  Baptist  mission." 

"Oh,  that  was  not  meant  just  that  way,"  countered 
the  parson  in  a  voice  much  like  one  who  is  out  of 
breath  and  is  taken  with  a  sudden  cramp  besides. 
"Let  me  explain:  ah,  hum,  yes,  no,  well,  ah—" 

Luther  laughed,  turned  on  his  heel  and  left  the 
church.  He  evidently  felt  that  the  parson  had  been 
sufficiently  punished.  The  fallacy  of  the  preacher's 
position  was  so  finely  demonstrated  and  his  look  of 
discomfiture  was  so  plainly  visible  that  one  could  not 
help  laughing  at  the  folly  of  which  he  was  guilty  and 
the  neat  way  in  which  he  had  been  entrapped.  There 
is  something  radically  wrong  with  a  sermon  when 
such  a  small  quantity  of  it  will  make  the  preacher 
himself  sick  if  forced  to  swallow  it.  Little  wonder 
that  Luther  laughed. 

Outside  of  the  church  I  found  the  great  Reformer 
in  conversation  with  a  member  of  the  congregation, 
and  the  gist  of  the  talk  was  that  Luther  wanted  to 
enter  the  active  ministry.  When  they  parted,  I  heard 
this  gentleman  assure  him  with  genuine  Washington 
courtesy  that  he  would  bring  him  into  touch  with 


28         Little  Journeys  With  Martin  Luther 

the  officers  of  the  General  Synod  and  attend  person- 
ally to  all  those  little  matters  preliminary  to  a  con- 
ference. So  that  was  settled,  and  I  was  sorry  for 
it,  too.  Well,  everything,  it  seemed,  was  bound  to 
go  wrong  that  day — perversity  was  in  the  air. 

I  started  for  the  home  of  the  brother  with  whom 
I  was  lodging,  my  mind  fully  made  up  to  attend  the 
meeting  at  which  the  General  Synod's  representa- 
tives would  examine  Luther.  When  I  related  the 
incidents  of  the  evening  to  my  genial  host,  he  acted 
very  much  as  if  he  thought  I  were  patching  a  story 
together  for  his  entertainment.  When  I  insisted 
upon  the  truth  of  every  word  of  it,  I  could  not  make 
out  whether  he  thought  I  had  found  a  bottle  or  lost 
my  mind.  And  I  do  not  marvel  over  that  now;  but 
at  the  time,  with  the  whole  experience  fresh  in  mind, 
I  little  thought  what  a  strong  draft  this  whole  mat- 
ter made  on  belief.  Yet  it  is  very  irritating  to  have 
your  truth  looked  upon  as  fiction,  and  so,  feeling  a 
deal  piqued,  I  manufactured  an  excuse  of  the  facts 
at  hand — mark  you,  of  the  facts — and  went  up- 
stairs to  my  couch. 

But,  as  you  would  infer  without  the  telling,  I  was 
in  no  condition  for  sleep.  Thoughts  rushed  through 
my  brain  with  lightning  rapidity,  and,  with  my  ear 
against  the  pillow,  I  could  hear  the  blood  gurgling 
through  my  temples.  After  a  while  the  bed  seemed 
to  be  moving  along  in  the  air  with  the  speed  of  a 
railway  train  in  the  direction  towards  which  my  feet 
were  pointing — a  sensation  not  at  all  unpleasant. 


Luther  at  Church 


29 


Thought  literally  devoured  the  night.  Presently  I 
was  alarmed  by  a  bright  glow  that  covered  the  sky, 
for  I  thought  all  Washington  was  on  fire.  On  going 
to  my  window,  which  looked  toward  the  east,  I  found 
that  the  night  was  spent  and  that  the  sun's  early 
rays  had  gilded  heaven's  dome  and  dropped  some  of 
its  liquid  gold  on  roofs  and  windows  below.  So,  after 
dressing,  I  said  my  prayers  and  sat  down  by  the  case- 
ment in  a  brown  study.  What  will  come  of  all  this? 
I  thought.  If  the  General  Synod  rejects  him,  will 
he  knock  at  the  Council's  door?  or  at  Missouri's 
door?  Will  they  admit  him  if  he  does?  This  thing 
bids  fair  to  make  a  pretty  mess. 


<§ass5S®®a§2S?s^©© 


III.    GETTING  ACQUAINTED 

Hast  thou  no  friend  to  set  thy  mind  abroach? 

Good  sense  will  stagnate.     Thoughts  shut  up,  want  air, 

And  spoil,  like  bales  unopen'd  to  the  sun. — Young. 


T  took  thirty  days  save  one  to 
bring  about  the  conference  be- 
tween the  General  Synod  and  Mar- 
tin Luther.  The  District  President 
had  some  trouble  in  securing  a 
committee.  Had  that  not  been  the 
case,  that  worthy  would  certainly 
have  felt  out  of  place  or  out  of 
office,  and  he  would  not  have  been  sure  that  he  was 
earning  his  postage.  District  Presidents  always  have 
troubles — inborn,  inherited,  inflicted,  or  incubated 
troubles.  If  there  are  any  other  kinds  they  have 
them,  too.  Of  course  the  incubator  is  most  prolific. 
If  God  were  not  omnipresent,  omniscient  and  omnipo- 
tent, He  would  be  kept  busy  overruling  the  blunders 
of  District  Presidents,  and  would  have  no  time  left 
for  the  rest  of  us. 

At  first  this  brother,  with  the  burden  of  all  the 
churches  upon  him,  tried  to  get  a  committee  com- 
posed entirely  of  pastors;  but  the  vacation  season 
was  close  at  hand  and  most  of  them  declined  to  serve. 
He  then  turned  to  the  professors.  The  schools  were 
closed  for  the  summer  and  these  men  were  not  at  all 
(30) 


Getting  Acquainted  31 

averse  to  taking  a  jaunt  into  the  mountain  regions 
of  Pennsylvania,  where  the  colloquium  was  to  be 
held.  Thus  it  came  that  men  typical  of  the  different 
schools  of  thought  in  the  General  Synod  were  on  this 
committee,  and  that  there  was  fine  prospect  for 
"much  throwing  about  of  brains,"  as  Shakespeare 
would  phrase  it. 

Biding  the  time  of  meeting,  I  sojourned  in  Wash- 
ington. It  is  a  city  of  no  mean  reputation  for  in- 
structive sightseeing.  As  for  me,  I  am  ready  to  set 
it  down  in  black  and  white  that  Washington  is  a 
university  in  itself.  But  I  paid  a  dear  enough  tui- 
tion fee  for  all  I  learned  in  those  four  weeks — paid 
for  it  with  reputation.  In  other  words,  I  came  to 
be  looked  upon  as  a  suspicious  character.  But  you 
must  not  infer  that  I  came  into  collision  with  that 
species  of  the  official  class  which  wears  brass  buttons, 
winks  at  lawbreaking  saloon-keepers  and  draws  a 
salary,  for  I  would  have  you  understand,  once  for 
all,  that  I  am  a  law-abiding  man  and  withal  no  wine- 
bibber,  strange  as  this  narrative  may  seem.  The 
trouble  came  from  a  different  source.  I  am  almost 
ashamed  to  say  it,  but  in  sooth  it  came  from  such 
of  mine  own  brethren  as  are  by  some  strange  illusion 
self-appointed  spiritual  policemen  on  limitless  beats. 
And  a  singular  set  they  are.  There  are  many  peculiar 
classes  of  people  in  this  big  world,  to  be  sure;  but  to 
me  not  the  least  strange  are  those  over-pious  zealots 
who  will  knock  a  man  down  for  the  sake  of  getting 
an  opportunity  to  act  the  part  of  the  good  Samaritan, 


32         Little  Journeys  With  Martin  Luther 

and  then  give  him  a  kick  or  two  in  addition  that 
there  may  be  a  place  to  pour  oil  and  wine.  Into  such 
hands  did  I  fall,  for  certain  brethren  abroad  con- 
cluded that  I  could  not  be  tarrying  unemployed  in 
that  city  for  any  good  purpose;  so,  forsooth,  it  must 
be  for  a  bad  purpose,  and  with  that  suspicion  they 
poisoned  the  minds  of  my  kinsfolk  and  acquaint- 
ances. Even  the  kind-hearted  brother  with  whom  I 
was  breaking  bread  was  asked  to  keep  a  sharp  watch 
on  my  going  out  and  coming  in.  The  wonder  is  that 
I  did  not  boil  over  with  righteous  indignation,  throw 
up  the  matter  in  hand  and  let  go  unrecorded  the  first 
utterances  of  Luther  in  the  last  four  hundred  years, 
as  well  as  the  most  marvelous  events  which  have 
occurred  in  church  circles  in  many  centuries.  But 
wiser  self-counsel  prevailed.  None  the  less,  my  heart 
smarts  yet  when  I  think  of  it,  and  it  hurts  all  the 
more  when  I  see  that  such  sore  criticism  is  part  of 
the  compensation  of  all  who  labor  for  general  church 
bodies,  be  it  on  boards  or  in  institutions,  and  that  the 
faultfinding  is  all  the  worse  the  nearer  the  work,  like 
mine,  is  done  for  nothing  and  the  farther  the  detract- 
ors are  stationed  from  the  scene  of  action.  This  was 
a  bitter  ingredient  to  my  cup  of  pleasure,  and  I  was 
glad  when  the  day  dawned  for  the  trip  to  the  col- 
loquium— not  that  I  thought  this  would  put  a  stopper 
into  the  mouths  of  these  uncorked  asafetida  bottles, 
but  because  my  mind  would  henceforth  be  occupied 
largely  with  other  matters. 

And  now  good  fortune,  or  I  should  rather  say 


Getting  Acquainted  33 

Providence,  for  the  sake  of  having  these  events  re- 
corded, brought  things  my  way.  While  paying  for 
a  ticket  and  catching  breath,  the  train  caller  sang 
out  the  name  of  my  train  in  that  soft,  Washingtonian 
brogue  which  oils  our  English  so  as  to  keep  the  r's 
from  grating.  Hurrying  through  the  crowd,  I  got 
aboard  just  as  the  train  pulled  out.  The  coaches 
were  filled,  and  I  went  forward  to  the  smoker — where 
I  would  have  landed  anyway  before  the  end  of  the 
journey.  I  like  to  smoke  up  a  trip  and  have  come 
to  measure  distances  that  way.  For  instance,  Bal- 
timore is  just  a  good  smoke  from  Washington.  To 
light  your  havana  in  Washington  and  throw  away 
the  stump  in  Baltimore  is  a  rather  pleasant  way  of 
realizing  that  distance  is  about  annihilated.  In  the 
smoker  all  the  seats  but  one  had  two  occupants,  and, 
to  my  great  surprise  and  gratification,  that  one  was 
behind  the  seat  occupied  by  Luther.  It  was  a  rare 
piece  of  good  fortune:  I  did  not  think  he  would  be 
on  this  train.  But  had  I  been  one  minute  later  I 
would  have  missed  the  train  and  with  it  the  oppor- 
tunity which  any  man  might  covet — a  car  ride  with 
Luther. 

With  his  clean-shaven  face  and  clerical  garb  he 
looked  every  inch  the  priest.  But  I  noticed  he  was 
not  true  to  the  type  after  all:  he  was  off  color,  for  he 
lacked  that  florid  hue  which  comes  from  the  mass 
fees  that  uncork  wine-bottles  and  put  surloins,  thick- 
sliced  and  luscious,  upon  the  gridiron  for  them  who 
have  taken  the  vow  of  poverty  and  chastity.    Had 


34         Little  Journeys  With  Martin  Luther 

the  Irishman  who  sat  in  the  seat  with  him  known — 
but  he  did  not,  and  so  he  was  spared  a  spasm  of  holy 
horror,  the  trouble  of  crossing  himself,  muttering  a 
curse,  and  repeating  a  string  of  Ave  Marias  and 
Pater  Nosters  against  the  "arch  heretic."  As  it 
was,  he  thought  he  was  sitting  in  the  hallowed  pres- 
ence of  his  reverence,  a  Romish  parish  priest.  I  took 
him  to  be  an  alderman,  but  whatever  his  vocation  or 
avocation,  he  was  a  typical  son  of  Erin  with  a  face 
as  round  and  genial  as  the  full  moon  in  harvest,  a 
fringe  of  short  sorrel  whiskers  all  the  way  around 
under  his  jaw  and  a  smile  of  remarkable  elasticity. 
Pat,  or  if  he  be  an  alderman,  Patrick,  did  what  I 
had  not  the  temerity  to  do — he  set  Luther  to  talking. 
Gathering  up  the  sections  of  the  paper  over  which 
he  had  been  poring,  he  handed  them  to  Luther, 
saying: 

"An'  have  ye  sane  the  mohrnin'  papur,  yer  river- 
ence?  An '  a  fine  load  it  is.  More  'n  Hennesy  's  goat 
can  ate  f er  breakfast  at  the  end  o '  Lent.  The  pranten 
press  is  one  o'  the  whunders  ov  the  whurreld." 

"The  art  of  printing  is  the  last  and  greatest  gift 
by  means  of  which  God  promotes  the  cause  of  the 
Gospel,"  said  Luther  as  he  took  the  paper. 

Seeing  that  his  reverence  was  as  innocent  as  a 
babe  in  such  matters  and  knew  not  what  a  bundle 
of  lies  and  venom  was  wrapped  up  in  the  sheets  of 
paper  in  his  hand,  Patrick  volunteered  a  little 
enlightenment. 

"But,  yer  riverence,"  said  he,  "the  auld  devil  him- 


Getting  Acquainted  35 

self  has  gone  into  the  pranten'  business;  an'  by  St. 
Patrick,  or  if  yez  be  a  Dutchman,  by  the  houly  St. 
Boniface,  a  schlick  wun  the  devil  he  is!    The—" 

"Where  God  builds  a  church  there  the  devil  would 
also  build  a  chapel,"  Luther  commented.  "The  devil 
is  always  God's  ape." 

"An'  a  schlick  wun  the  devil  he  is,"  continued 
Patrick,  stroking  his  chin.  "I  've  been  a-wonderin' 
why  the  kelleges  that  show  the  whurreld  the  naces- 
sity  of  a  kellege  education  by  gavin'  degrees  to  men 
who  become  great  without  a  kellege  schoolin' — I  've 
been  a-wonderin'  why  those  schmarrt  Alecks  don't 
give  the  auld  devil  a  doctor's  degree." 

"The  devil  indeed  has  not  a  doctor's  degree,"  said 
Luther  with  a  smile  which  faded  like  a  patch  of  sun- 
shine when  a  cloud  flits  by,  "but  he  is  highly  edu- 
cated and  deeply  experienced,  and  has,  moreover, 
been  practicing  his  art  now  nigh  six  thousand 
years."  Patrick  crossed  himself  and  Luther  con- 
cluded: "No  one  but  Christ  prevails  against  him." 

Now  that  Patrick  had  raised  the  devil  in  conversa- 
tion, he  looked  ill  at  ease  and  seemed  overanxious 
to  exorcise  him  by  changing  the  subject. 

"An'  what  does  yer  riverence  think  uv  the  bluddy 
trusts?"  he  asked,  tamping  the  tobacco  which  had 
burned  low  in  his  pipe.  "I  gave  yez  the  papur  for 
that  rason.  Bedad,  they  've  schtarted  anuther  wun. 
It 's  trust  pants  that  I  'm  wearin',  an'  trust  tobacco 
that  I  'm  smokin',  an'  trust  bacon  that  I  ate,  an'  it 's 
a  trust  coffin  they  'U  put  me  in  when  I  'm  dead,  an' 


36         Little  Journeys  With  Martin  Luther 

when  I  get  to  purgatory — "  But  that  was  verging 
on  forbidden  ground.  So  Patrick  called  a  halt  on 
the  humor  which  was  beginning  to  assert  itself  and 
found  a  place  for  the  interrogation  mark  by  saying: 
"But  what  does  yer  riverence  think  uv  the  trust 
magnates — the  bluddy  trust  magnates?" 

"They  are  all  unvarnished  thieves,  robbers  and 
extortioners,"  Luther  declared  without  a  moment's 
hesitation. 

"It's  right  ye  are,  father!"  exclaimed  the  Irish- 
man, "it 's  right  ye  are;  but — " 

"But  they  catch  us  coming  and  going,"  interjected 
the  traveler  who  occupied  the  seat  with  me.  ' '  There  'U 
soon  not  be  an  independent  dealer  in  the  land." 

"Thieves,  robbers,  extortioners,"  Luther  reiterated. 
'  'When  some  of  them  are  not  able  to  get  a  monopoly 
because  others  deal  in  the  same  wares  and  goods, 
they  set  out  deliberately  to  sell  their  commodities  so 
cheap  that  their  competitors  cannot  meet  their  prices 
and  thus  force  them  to  quit  business  or  sell  as  low  as 
they  and  so  compass  their  own  ruin.  Thus  they  get 
a  monopoly  anyhow.    These  people — " 

"That  has  been  one  of  the  methods  of  Standard  Oil 
from  the  beginning,"  interjected  a  traveling  sales- 
man who  was  standing  in  the  aisle. 

"These  people  are  not  worthy  of  being  called  men 
and  living  among  human  beings,"  Luther  continued 
as  the  salesman  perched  himself  on  the  arm  of  the 
opposite  seat.  "In  fact,  they  do  not  deserve  instruc- 
tion or  admonition,  for  their  greed  is  so  palpable  and 


Getting  Acquainted  37 

shameless  that  they  suffer  loss  for  the  sake  of  accom- 
plishing the  ruin  of  others." 

"The  government  should  be  forenenst  thim,"  said 
Patrick. 

' '  The  secular  government  would  do  right  if  it  should 
confiscate  all  they  have  and  drive  them  out  of  the 
country, ' '  Luther  affirmed. 

We  were  soon  in  a  free-for-all  discussion  in  which 
the  great  Reformer  showed  a  remarkable  knowledge 
of  trusts  and  combines.  When  I  thought  it  had  been 
brought  to  a  close,  the  salesman  renewed  it  by  say- 
ing with  a  good  bit  of  feeling: 

"To  my  mind,  the  most  damnable  financiering  of 
all  is  this  cornering  of  the  wheat  market." 

"Yes,"  said  Luther  slowly  and  sorrowfully,  "yes. 
On  the  last  day  Christ  will  say:  'I  was  a  hungered, 
and  ye  gave  me  no  meat:  I  was  thirsty,  and  ye  gave 
me  no  drink. '  ' ' 

"It's  little  good  it  does  them  anyhow,"  observed 
my  companion.  "A  man  can  only  enjoy  so  much." 

"All  they  have  of  their  swollen  fortune  is  that  they 
must  be  its  slaves  and  guards,"  Luther  added.  "Of 
all  goods  you  cannot  use  more  than  fills  your  paunch 
and  covers  your  poor  back.  Hence,  if  God  gives  you 
wealth,  use  your  portion  of  it  as  you  use  your  share 
of  water  and  let  the  rest  pass  on. ' ' 

"It 's  right  you  are  ag'in,  father,"  said  Pat.  "An' 
it 's  no  rale  pleasure  they  have.  Bedad,  it 's  a  bad 
conscience  that 's  a-botherin'  thim." 

"A  bad  conscience  is  hell  itself,  and  a  good  con- 


38         Little  Journeys  With  Martin  Luther 

science  is  paradise,"  Luther  commented.  "Happi- 
ness is  nowhere  save  in  a  good  conscience.  What- 
ever other  pleasure  there  may  be  cannot  be  perfect: 
it  may  tickle  a  man's  hide,  but  it  does  not  touch  his 
heart. ' ' 

"There  is  another  thing  I  have  observed,"  said  the 
man  in  my  seat:  "they,  or  their  children,  usually 
come  to  a  bad  end. ' ' 

"Hardly  ever  misses,"  added  the  salesman. 

"Fortune  makes  fools  of  people, ' '  said  Luther,  turn- 
ing his  head  towards  the  window.  "It  takes  strong 
legs  to  bear  up  under  prosperity. ' ' 

There  was  silence  for  a  minute  or  so.  Then  a 
man,  who  was  standing  in  the  aisle  and  had  taken 
no  part  in  the  discussion,  addressed  Luther. 

"All  this  sounds  good  to  me,"  he  declared,  paving 
his  way;  "but  men  get  into  these  things  they  hardly 
know  how — at  least  some  do."  He  was  a  large  man 
and  he  was  standing  with  his  hands  in  his  pockets. 
His  fine  appearance  was  mostly  tailor-made.  He 
looked  like  a  man  who  had  suddenly  become  rich, 
used  his  money  as  a  passport  to  polite  society  and 
was  doomed  for  the  residue  of  his  life  to  feel  like  a 
boy  in  trousers  for  the  first  time — proud,  self-con- 
scious and  awkward.  "What  course  of  action  would 
you  advise  for  a  man  who  is  in  a  combine?" 

"No  man  need  ask  how  he  can  stay  in  such  corpora- 
tions and  keep  a  good  conscience,"  Luther  replied. 
"There  is  no  other  advice  than  that  he  quit  them, 
and  there  the  matter  ends.    If  these  combines  are  to 


Getting  Acquainted  39 

continue,  justice  and  honesty  must  perish;  if  justice 
and  honesty  are  to  survive,  these  combines  must  be 
dissolved.  As  Isaiah  says,  the  bed  is  too  narrow, 
one  of  them  must  fall  out;  and  the  blanket  is  too 
skimp  to  cover  both.  Yet  I  hope  it  has  attained  such 
height  and  weight  that  it  can  no  longer  support  itself 
and  that  they  must  finally  allow  it  to  collapse. ' ' 

There  was  no  dissent  from  this,  and  all  settled 
down  to  their  former  employment.  Luther  gazed  on 
the  scenery  along  the  way,  the  traveling  salesman 
delved  into  the  morning  paper,  the  man  in  the  seat 
with  me  relit  his  cigar,  the  little  man  in  front  of 
Luther  was  engrossed  with  his  paper-backed  book, 
and  Patrick  was  beaming  with  smiles.  And  why 
should  he  not  smile?  Had  he  not  been  instrumental 
in  showing  these  heretics  what  wisdom  is  stored  in 
a  parish  priest's  pate?  After  a  bit  he  broke  the 
silence  by  addressing  the  little  man: 

"Faith,  an'  I  asks  pardon  of  yez;  but  may  I  not  ask 
politely-loike  what  pretty  story  it  be  that 's  a-holdin' 
ye  spellbound?" 

"An  exposure  of  Spiritualism  by  the  Fox  sisters," 
he  replied  curtly,  and  poked  his  nose  deeper  into  the 
book. 

Patrick  turned  to  Luther  and  spoke  in  an 
undertone. 

"Yer  river ence,"  he  asked,  "what  do  ye  think  of 
this  spook  religion  anyhow?"  There  was  a  quaver 
of  awe  in  his  voice.  "Bridget,  me  darlint,  and  the 
4 


40         Little  Journeys  With  Martin  Luther 

young  ones  have  been  hearin'  a  lot  uv  it  from  the 
neighbors.  It's  thim  that  sez  the  ghosts  rap  on 
tables  and  write  on  slates  and  papur." 

The  great  German  patiently  explained  this  impos- 
ture to  his  Celtic  companion,  and  concluded  by  say- 
ing that  no  one  should  give  Spiritualists  any  credence 
whatever,  for  there  is  strong  Biblical  ground  against 
all  of  their  claims. 
"In  the  first  place,"  he  declared,  "the  Scriptures 
nowhere  say  anything  at  all  about  the  souls  of  those 
not  yet  raised  from  the  dead  walking  abroad  among 
men,  although  everything  else  that  is  necessary  for 
us  to  know  has  been  revealed  by  Scripture.  In  the 
second  place,  it  is  plainly  forbidden  by  Scripture 
(Deuteronomy  eighteen,  ten,)  to  enquire  of  the  dead. 
And  in  the  thirty-first  verse  of  the  sixteenth  chapter 
of  St.  Luke  it  is  plainly  shown  that  God  will  not  even 
let  one  rise  from  the  dead  to  teach,  because  Moses 
and  the  prophets  are  at  hand.  I  say  this  that  we 
may  be  informed  and  not  be  misled  by  such  tricks 
and  lies  as — " 

I  lost  the  concluding  words  of  the  sentence,  for 
just  then  the  salesman  looked  up  from  his  paper  and 
addressed  the  man  at  my  side. 
"I  see  the  mayor  down  home  is  after  the  resorts," 
said  he.  "He  's  bent  on  segregating  them." 

This  gave  rise  to  a  discussion  of  the  social  evil, 
and  the  man  who  was  reading  the  Fox  sisters'  book 
took  an  active  part  in  it.  He  denounced  its  tolera- 
tion.   Finally  appeal  was  made  to  Luther. 


Getting  Acquainted  41 

"My  clerical  friend,"  said  he  of  the  book,  "this 
question  falls  in  your  sphere." 

"The  Italians,  and  later  some  German  canons  also," 
Luther  began,  "asserted  that  fornication  is  no  sin 
on  the  part  of  persons  who  are  free  and  unfettered, 
but  is  a  demand  of  nature  which  must  be  met.  Clean 
minds  will  not  take  offence  because  I  mention  this, 
for  I  do  not  like  to  talk  on  these  subjects;  neverthe- 
less we  must  see  to  it  that  impetuous  youth,  inclined 
to  sin  without  this,  be  not  misled  and  ruined  by  such 
rotten  arguments.  Where  society  talks  and  lives 
that  way,  daily  accustomed  to  vice,  there,  as  Seneca 
says,  we  are  powerless  either  to  help  or  to  advise. 
But  take  St.  Paul's  declarations  and  judge  accord- 
ing to  them.  He  says:  'Whoremongers  and  adul- 
terers God  will  judge.'  And  again:  'Be  not  deceived: 
neither  fornicators,  nor  idolaters,  nor  adulterers,  nor 
effeminate,  nor  abusers  of  themselves  with  mankind, 
nor  thieves,  nor  covetous,  nor  drunkards,  nor  revil- 
ers,  nor  extortioners,  shall  inherit  the  kingdom  of 
God.'  " 

"But  there  isn't  a  civilized  government  that 
doesn't  wink  at  it,"  said  the  drummer. 

"Not  all  things  which  governments  permit  are 
good,"  Luther  countered.  "From  the  beginning  of 
the  world  a  wise  ruler  has  been  a  rare  bird,  and  a 
pious  ruler  a  still  rarer  one."  Then,  resuming  the 
subject,  he  said  in  part:  "There  is  no  need  of  devot- 
ing much  argument  to  the  houses  of  ill  fame  which 
are  suffered  to  exist  in  large  cities.    It  is  plainly 


42         Little  Journeys  With  Martin  Luther 

against  God's  law,  and  those  who  openly  permit  such 
shame  should  be  regarded  as  heathens.  That  is  a 
very  lame  reason  which  they  advance  when  they  say 
they  are  allowed  for  the  purpose  of  minimizing  adul- 
tery and  licentiousness;  for  a  young  blade  who  has 
been  in  the  company  of  lewd  women  and  forfeited 
his  honor  and  chastity  will  not  forego  any  opportun- 
ity to  associate  with  wives  and  virgins.  Thus  licen- 
tiousness is  increased  more  than  it  is  hindered,  and 
those  also  fall  into  this  sin  who  would  likely  have 
avoided  it  had  it  not  been  for  the  opportunities  thus 
provided. ' ' 

This  was  uttered  in  a  somewhat  authoritative  tone 
and  nobody  had  anything  more  to  say. 

Luther  gazed  out  towards  the  mountains  and 
tapped  the  metal  arm  of  his  seat  as  if  keeping  time 
for  a  procession  of  thoughts.  "The  world  is  an  in- 
verted decalogue, ' '  he  mused.  Patrick  sat  with  his 
arms  folded  and  his  lower  lip  lapped  over  the  top 
one,  hugely  pleased  that  the  "houly  father"  had  no 
manner  of  use  for  trusts  and  spooks.  Over  the  moun- 
tains a  rain-storm  had  swept  like  a  bridal  veil  of 
misty  white,  and  now  the  rain  was  pattering  unheard 
against  the  windows  and  scattering  silvery  blessing 
over  the  valley. 

"That  is  a  beautiful  storm,"  said  Luther,  breaking 
the  silence.  Then,  looking  upward,  he  said  devoutly: 
"Thus  Thou  givest,  unthankful  and  covetous  though 
we  be!" 

A  peal  of  thunder  crashed  over  us  and  we  heard 


Getting  Acquainted  43 

this  sharp  report  of  heaven's  artillery  above  the  din 
of  the  moving  train. 

"That  is  a  fruitful  peal  of  thunder,"  was  Luther's 
comment;  "it  has  touched  the  earth  and  opened  its 
treasure-house  so  that  it  emits  a  fragrant  perfume 
just  as  the  prayer  of  good  Christians  wafts  up  a 
sweet  fragrance  to  God." 

Pious  lessons  like  these  were  always  at  the  tip 
of  his  tongue.  His  big  heart  must  have  been  brim- 
ful of  ardor,  for  almost  anything  could  evoke  a  bright 
comment  or  a  sweet-scented  prayer,  and  both  as  fresh 
as  the  fragrance  of  a  clover-field  after  a  rain.  Thus, 
you  perceive,  he  was  not  a  bit  like  those  clerical  Dr. 
Jekylls  and  Mr.  Hydes  who  know  how  to  go  to  con- 
ference and  leave  the  preacher  at  home,  a  fine  trick, 
to  be  sure — for  a  scamp ! 

"God  be  praised,"  exclaimed  Luther,  rising  to  his 
feet,  "we  are  all  here  safe  and  sound." 

The  train  had  stopped  at  our  station  and  we  left 
the  coach  in  haste.  Patrick  raised  the  window,  and, 
with  a  wave  of  the  hand  and  a  polite  bow,  said  in 
his  most  unctious  blarney: 

"May  God  bless  ivery  schtep  uv  yer  riverence:  and 
may  yer  last  schtep  bring  ye  to  the  gate  of  good  St. 
Peter  himself,  bedad!" 

So  be  it,  thought  I;  but  just  now  we  are  going  to 
the  General  Synod,  and  that  is  another  thing. 


@®SS§@S0S@?§^g2§J 


IV.    THE  DOCTORS  DISAGREE 

Leave  what  you  've  done  for  what  you  have  to  do ; 
Don't  be  "consistent" ;  but  be  simply  true. — Holmes. 


HE  morning  of  the  colloquium  I 
rose  late  and  reached  the  church 
an  hour  or  more  after  the  session 
had  been  opened.  There  were  sev- 
eral reasons  for  this.  As  good  for- 
tune would  have  it,  mine  was  a 
snug  room  on  the  second  floor  of 
a  little  hostelry  which  had  much  of 
the  simplicity  of  bygone  days.  Oaken  woodwork, 
scrubbed  white  as  a  bone  where  patches  of  paint  had 
been  worn  off;  muslin  window-curtains  of  snowy 
whiteness;  furniture  that  had  served  wayfarers  for 
a  century  or  more;  a  small  porcelain  wall-clock  with 
chains,  and  weights,  and  strokes  like  the  cooing  of 
a  dove;  an  open  fireplace,  over  it  a  mantel,  high  as 
a  man's  reach,  on  which  there  were  brass  candle- 
sticks, a  kerosene-lamp  and  a  glass  filled  with  paper 
lighters;  at  the  window  a  rose-bush  that  had  spread 
over  the  side  of  the  house  and  now  and  then,  at  the 
impulse  of  the  breeze,  swung  through  the  casement 
a  bunch  of  roses  like  a  censer  in  the  hands  of  nature's 
priestess,  filling  the  apartment  with  rich  fragrance — 
such  was  my  room,  a  fit  place  to  study  or  dream  in. 
So  I  placed  a  chair  in  position  for  my  feet,  got 
(44) 


The  Doctors  Disagree  45 

just  the  right  tilt  for  my  rocker,  lighted  my  pipe, 
and  passed  under  a  cloud  of  smoke  through  the 
depths  of  a  good  old  tome  while  all  extraneous  sounds 
were  drowned  in  oblivion,  like  the  clamorous  Egyp- 
tians in  the  Red  Sea.  That  is  my  way  of  doing  these 
things. 

The  little  clock  looked  on  with  horror  while  it 
struck  twelve,  and  one,  and  two,  and  three,  and  was 
not  heeded.  But  fie  upon  him  who  will  heed  the  admo- 
nitions of  a  piece  of  mechanism  when  the  wise  spirits 
of  the  ages  are  communicative!  Know  ye  not  that 
the  hours  after  midnight  belong  to  the  aristocracy 
of  readers?  That  is  when  Shakespeare  is  most  ver- 
satile; when  Goethe  shows  his  best  knowledge  of 
human  nature;  when  Longfellow  is  most  delightful 
as  a  companion;  when  Hawthorne  is  at  his  best  as 
romancer;  ah,  yes,  it  is  after  the  midnight  cockcrow 
that  wine  from  the  old  literary  casks  has  its  finest 
sparkle  and  best  flavor.  And  as  for  study,  why  even 
old  Harless  is  lucid  in  his  ethics  after  midnight,  and 
the  prophets,  major  and  minor,  cease  their  knottiness 
and  become  confiding  friends.  Men  who  fall  asleep 
over  a  book — and  I  have  it  from  trustworthy  persons 
that  there  are  such — may  denounce  these  men  of 
erratic  hours;  but  as  for  me,  I  like  the  hound  that 
will  not  give  up  the  chase  for  the  sake  of  his  belly 
or  kennel,  and  so,  too,  I  like  the  man  who,  when  he 
gets  the  scent  of  a  new  truth,  will  not  give  up  the 
chase  until  he  has  that  truth  by  the  nape  of  the  neck. 
However,  since  lazy  dogs  are  in  the  majority  in  all 


46         Little  Journeys  With  Martin  Luther 

professions,  and  people  as  a  rule  judge  others  by 
themselves,  you  had  better,  for  the  sake  of  your  rep- 
utation, start  your  fox  early  enough  in  the  morning 
to  run  him  down  before  nightfall.  But  we  seasoned 
inveterates  will  have  to  be  left  to  our  sweet  folly  and 
be  forgiven  if  we  miss  a  train  occasionally  or  come 
late  to  conference. 

But  to  open  a  colloquium  at  half -past  seven  in  the 
morning  is  an  outlandish  proceeding.  No  wonder  I 
was  late.  But  the  General  Synod  people  are  active. 
They  do  things.  And  to  be  frank,  I  like  them  for 
their  activity,  even  if  now  and  then  it  is  nothing  more 
than  drawing  empty  buckets  out  of  empty  wells. 
That  is  more  dignified,  and  not  a  whit  less  profitable, 
than  sitting  down  and  sucking  your  thumb.* 

When  I  entered  the  basement  where  the  brethren 
were  in  session,  three  committeemen  with  flushed 
faces  were  off  to  one  side  making  gestures  which 
looked  as  if  they  were  trying  to  bridle  wrath;  three 
others,  sitting  on  chairs  which  they  had  drawn  to- 
gether, were  likewise  discussing  some  question  which 
had  upset  their  tempers  and  set  their  tongues  to  tee- 

*Alas  and  alack,  gentle  reader,  I  have  forgotten — 
foot-notes !  But,  true  as  I  tell  you,  this  is  my  first  theo- 
logical book  and  a  body  can't  get  the  theological  knack 
all  at  once.  However,  hereafter  I  shall  see  to  it  that 
some  statements  in  the  text  are  sufficiently  obscure  to 
necessitate  elucidation  in  learned  foot-notes,  that  my 
book,  when  compared  with  other  theological  tomes,  may 
not  be  found  lacking  in  erudition  and  profundity! 


The  Doctors  Disagree  47 

tering;  and  another,  who  proved  to  be  the  secretary, 
was  sitting  at  a  table  complacently  reading  a  Lu- 
theran Observer.  I  had  noticed  a  Lutheran 
World  in  the  hand  of  one  of  the  company  to  one 
side,  and  a  copy  of  the  Lutheran  Evangelist 
on  the  knee  of  one  of  the  group  on  the  chairs.  My 
instant  conclusion,  which  proved  to  be  correct,  was 
that  these  men  belonged  to  the  three  schools  of  Gen- 
eral Synod  thought  which  these  papers  respectively 
represent — radical,  conservative,  mediating — and 
that  the  members  of  the  committee  could  not  agree. 
Luther  was  in  the  rear  end  of  the  room  walking  to 
and  fro  as  if  nervous  and  overmuch  vexed.  The 
secretary  laid  his  Observer  aside  and  said: 

"Why  examine  the  brother  in  those  abstruse  dog- 
mas on  which  we  ourselves  disagree?  Why  not  take 
up  those  points  on  which  our  grand  old  synod  differs 
from  the  other  Lutheran  bodies?" 

Instantly  the  little  man  who  had  a  copy  of  the 
Lutheran  World  wheeled  around. 

"Infant  baptism  is  not  a  disputed  doctrine  among 
real  Lutherans!"  he  exclaimed.  "Neither  is  it  one 
of  your  'abstruse  dogmas'  unless  a  man  have  an 
obtuse  head.    But — " 

"But  the  doctrine  just  stated  in  the  applicant's 
reply  is  the  veriest  rot,"  put  in  a  member  of  the  rad- 
ical party,  speaking  in  an  undertone.  "It 's  hogsMn 
theology,  and  sounds  like  a  translation."  * 

*This  hue  and  cry  against  translations  is  a  continuous 


48         Little  Journeys  With  Martin  Luther 

"That  's  the  brother's  old  trick,"  rejoined  the 
other.  "Hogskin  serves  him  the  same  purpose  that 
an  empty  hole  served  Beecher's  dog." 

"How  so?"  I  whispered.  I  had  gone  over  to  shake 
hands  with  one  of  the  conservatives. 

"Oh,"  he  began  with  a  smile,  "Beecher  had  a  dog, 
not  much  of  a  dog,  either;  but  he  had  a  tail  at  one 
end  and  a  bark  at  the  other.  Well,  after  an  all-day's 
fruitless  hunt,  that  cur  ran  a  ground-squirrel  into  a 
hole  and  then  stood  there  and  barked  till  he  could  n't 
bark  any  more.  The  next  day  he  went  out  and  barked 
at  that  hole  again.  And  ever  after  that,  when  that 
measly  cur  did  n't  have  anything  else  to  do,  he  'd  go 
out  to  the  same  old  hole  and  bark.  And  that  's  how 
it  is  with  these  old  scrappers:  every  time  they  've  got 
nothing  else  to  do,  they  go  out  and  bark  at  the  old 
empty  hole.  And  this  one  knows  how — he  's  been  at 
it  forty  years. ' ' 

Well,  the  General  Synod  men  are  always  interest- 
ing. Something  is  happening  on  their  side  of  the 
fence  all  the  time.  If  there  is  nothing  else,  there  is 
at  least  a  cock-fight,  and  when  there  is  a  cock-fight, 
it  is  a  good  one. 

What  the  point  at  issue  was  became  clear  to  me 

performance.  However,  the  trouble  lies  not  in  the  thing 
itself,  but  in  the  way  it  is  done.  Poor  Mother  Church 
may  well  say  with  Denham: 

"Such  is  our  pride,  our  folly,  or  our  fate, 
That  few,  but  such  as  cannot  write,  translate." 


The  Doctors  Disagree  49 

when  the  secretary,  upon  request,  read  the  question 
and  the  applicant's  answer. 

"The  question,"  said  the  secretary,  "was  this: 
'Tersely  stated,  what  do  you  believe  concerning 
Baptism?'  " 

"Yes,  just  so,"  interposed  a  radical  "That  's  how 
I  put  it.    You  are  becoming  expert  at  shorthand." 

"And  to  this  the  brother  answered:  'Baptism  is  not 
simply  water,  but  it  is  the  water  comprehended  in 
God's  command  and  connected  with  God's  word.  It 
works  forgiveness  of  sin,  delivers  from  death  and 
the  devil,  and  gives  everlasting  salvation  to  all  who 
believe  it,  as  the  word  and  promises  of  God  declare, 
as  St.  Paul  says,  Titus,  third  chapter,  According  to 
His  mercy  He  saved  us  by  the  washing  of  regenera- 
tion and  renewing  of  the  Holy  Ghost,  which  He  shed 
on  us  abundantly  through  Jesus  Christ  our  Savior.'  " 

"And  that 's  baptismal  regeneration — infant  bap- 
tism regeneration  at  that,  I  '11  wager,"  snapped  the 
radical  who  hated  hogskin. 

"And  it 's  Scripture,"  rejoined  the  conservative. 

"It  strikes  me,"  said  the  secretary  in  mollifying 
tone,  while  I  wondered  if  there  were  another  synod 
on  God's  green  earth  that  would  retain  men  who 
repudiate  this  doctrine,  "it  strikes  me,"  he  coun- 
seled, "that  it  would  be  the  part  of  wisdom  to  drop 
this  matter  for  the  present  and  take  up  such  ques- 
tions as  Sunday  observance,  fellowship,  temperance 
and  the  like.  These  are  distinctive  principles  among 
us,  living  issues,  not  mummies  wrapped  in  the  wind- 


50         Little  Journeys  With  Martin  Luther 

ing-sheet  of  centuries.  If  he  does  not  agree  with  us 
on  these  points,  what  advantage  is  there  in  examin- 
ing him  on  the  others?" 

This  was  acceded  to,  and  Luther,  who  was  still 
pacing  back  and  forth  in  the  rear  end  of  the  room, 
was  called  to  the  front  by  the  chairman,  who  accosted 
him  as  Brother  Martin.  This  was  the  first  intima- 
tion I  had  that  they  did  not  know  with  whom  they 
were  dealing.  And  the  same  was  true  of  all  the  peo- 
ple we  met  in  all  our  journeys.  I  do  not  think  Luther 
deliberately  set  out  to  deceive  them,  but  probably 
gave  them  that  name  because  it  clung  to  him  from 
the  old  country. 

"Well,  Brother  Martin,"  began  the  chairman  in 
soothing-syrup  tones,  "we  have  concluded  to  com- 
pare notes  with  you  on  the  doctrine  pertaining  to  the 
Sabbath  day." 

"In  the  New  Testament,"  declared  Luther  with 
haste,  apparently  incensed  at  the  theological  garlic 
he  smelt  in  the  statement,  "in  the  New  Testament 
the  Sabbath  falls  away  according  to  its  crass  external 
form. ' ' 

1 '  What ! ' '  exclaimed  several  in  one  breath  of  horror. 

"In  the  New  Testament  all  days  are  holy  days 
among  Christians  and  all  days  are  free.  Therefore," 
he  continued,  appealing  to  the  Scriptures,  as  was  his 
wont,  "therefore  Christ  says:  'The  Son  of  Man  is 
Lord  even  of  the  Sabbath  day.'  Consequently  Paul 
exhorts  again  and  again  that  they  should  not  allow 
themselves  to  be  bound  to  any  day.    Galatians,  chap- 


The  Doctors  Disagree  51 

ter  four,  verses  ten  and  eleven,  he  says:  'Ye  observe 
days,  and  months,  and  times,  and  years.  I  am  afraid 
of  you,  lest  I  have  bestowed  upon  you  labor  in  vain.' 
Again,  to  the  Colossians,  chapter  two,  verses  sixteen 
and  seventeen,  even  more  cogently:  'Let  no  man 
therefore  judge  you  in  meat,  or  in  drink,  or  in  respect 
of  an  holy  day,  or  of  the  new  moon,  or  of  the  Sabbath 
days:  which  are  a  shadow  of  things  to  come.'  " 

"But,  sir,  to  observe  the  Sabbath  is  one  of  the  de 
mands  of  the  decalogue,"  exclaimed  a  member  of  the 
committee. 

I  looked  up.  It  was  the  stepbrother  who  had  a 
copy  of  the  Lutheran  Evangelist  in  his  pocket. 
Evidently  he  did  not  understand  the  difference  be- 
tween things  ceremonial  and  things  moral,  despite 
the  clear  passages  just  cited.  Hence  Luther  tried  to 
show  them  that  the  particular  day  belonged  to  the 
passing  ceremonial  and  not  to  the  everlasting  moral 
law.  How  else  can  the  change  from  Saturday  to 
Sunday  be  explained  or  defended?  It  was  to  this 
that  Luther  pointed. 

"He  who  will  make  a  necessary  commandment  of 
the  Sabbath  as  a  work  demanded  by  God  will  have 
to  keep  Saturday  and  not  Sunday,"  he  said  with 
considerable  emphasis,  "for  it  is  Saturday  that  is 
demanded  of  the  Jews  and  not  Sunday.  But  up  to 
this  time  the  Christians  have  kept  Sunday  and  not 
Saturday,  because  Christ  rose  from  the  dead  on  this 
day.  Now  this  is  a  positive  demonstration  of  the 
fact  that  the  Sabbath  concerns  us  no  more,  aye,  nor 


52         Little  Journeys  With  Martin  Luther 

Moses  in  toto;  otherwise  we  should  have  to  keep 
Saturday.  This  is  pertinent  and  convincing  evidence 
that  the  Sabbath  is  abrogated.  Throughout  the 
entire  New  Testament  we  do  not  find  a  single  place 
where  we  Christians  are  commanded  to  keep  the 
Sabbath." 

"Are  we  not  told  it  is  a  holy  day?"  asked  the 
chairman. 

"In  itself  one  day  is  no  better  than  another,"  Lu- 
ther replied. 

"Then  why  keep  a  fixed  day  at  all?" 

"In  the  first  place,  on  account  of  the  physical  rea- 
sons and  needs  which  nature  teaches  and  demands 
for  the  common  mass  of  people,  men-servants  and 
maid-servants,  who  toil  and  moil  all  the  week  long, 
so  that  they  also  may  have  a  day  set  apart  for  rest 
and  recreation — " 

"Sabbath  recreation!  What  sort  of  unholy  anom- 
aly is  this?"  cried  one. 

They  all  looked  horrified.  But  was  man  made  for 
the  Sabbath,  or  the  Sabbath  for  man?  And  further- 
more, would  not  a  man  who  is  confined  to  the  desk 
or  counter  all  week  commit  a  sin  against  his  body  if 
he  were  to  sit  in  the  house  all  day  instead  of  going 
out  into  the  fresh  air,  taking  a  walk  or  hunting 
flowers?  But  Luther  did  not  seem  to  mind  the 
interruption. 

"And  in  the  second  place,"  he  continued,  "pri- 
marily for  the  purpose  of  enabling  us  to  embrace 
time  and  opportunity  on  these  Sabbath  days,  since 


The  Doctors  Disagree  53 

we  cannot  do  it  otherwise,  to  attend  to  divine  service, 
so  that  we  may  assemble  ourselves  together  to  hear 
and  expound  the  Word  of  God  and  then  praise  Him 
in  song  and  prayer." 

"Then  you  do  not  favor  a  strict  observance  of  the 
Sabbath;  in  fact,  not  the  sanctifying  of  it,  for  you 
even  allow  recreation  to  the  amiable  cooks,  hostlers, 
and  all  their  allied  tribes,"  said  a  member  of  the 
committee,  betraying  considerable  sarcasm.  The 
General  Synod  people  prate  much  of  charity,  but  I 
notice  they  are  pretty  waspy  over  there  none  the  less. 
"But  I  beg  your  pardon.  You  evidently  do  believe 
in  some  sort  of  a  sanctifying  of  the  day.  How,  then, 
is  this  sanctification  accomplished?"  he  concluded 
with  something  like  a  sneer. 

"How,  then,  is  this  sanctifying  accomplished?" 
Luther  repeated,  showing  his  provocation  slightly 
by  employing  the  same  tone  and  emphasis  that  his 
interlocutor  had  used.  "Not  by  sitting  behind  the 
stove  and  performing  no  manual  labor,  nor  by  dec- 
orating the  head  with  a  wreath  and  dressing  in  the 
finest  and  best  apparel,  but,  as  I  have  said,  by  being 
engaged  in  the  Word  of  God  and  exercising  in  it." 

This  was  followed  by  a  fine  discourse,  in  charming 
flow  and  cadence,  on  the  Word  of  God.  I  did  not 
wonder  that  a  man  with  a  voice  like  that  could  hold 
a  hostile  emperor  and  angry  prelates  unwilling  cap- 
tives to  his  eloquence  for  two  hours. 

"The  Word  of  God  is  the  sanctuary  above  all  sanc- 
tuaries," he  said  in  conclusion,  "aye,  the  only  one 


54         Little  Journeys  With  Martin  Luther 

we  Christians  know  or  have.  Even  if  we  had  all  of 
the  saints'  relics,  or  all  the  holy  and  consecrated 
clothes  together  in  a  pile,  it  would  still  benefit  us 
nothing,  for  it  is  all  a  dead  thing  which  can  sanctify 
no  one.  But  the  Word  of  God  is  the  treasure  which 
makes  all  things  holy  and  through  which  all  the 
saints  themselves  were  sanctified,  not  on  account  of 
the  external  performance,  but  on  account  of  the 
Word  of  God  which  hallows  us  all.  For  this  reason 
I  always  say  that  our  life  and  work  must  be  gov- 
erned by  the  Word,  if  they  are  to  be  pleasing  to  God 
and  called  holy.  Where  this  occurs,  this  command- 
ment exerts  its  power  and  is  fulfilled." 

The  impression  made  on  the  committee  was  unfav- 
orable. They  evidently  had  kept  company  with 
Puritan  doctors  and  had,  for  all  I  know,  stolen  their 
blue  hose.  The  committeeman  with  whom  I  was 
acquainted,  a  fine,  big  specimen  of  man,  who  usually 
had  his  hands  in  the  pockets  of  his  trousers  and  his 
thoughts  at  the  end  of  his  tongue,  came  over  to  me. 

"We  can't  use  this  man,"  he  said  frankly,  "he  'd 
better  try  you  folks  or  Missouri. ' ' 

"But  he  has  advanced  nothing  but  the  doctrine  of 
the  Augsburg  Confession,"  I  replied,  "and  your 
synod  accepts  the  Augustana — " 

"Not  without  reservation,"  he  answered  blandly. 
"We  are  not  inconsistent."  So  saying,  he  drew  from 
his  pocket  a  copy  of  The  Distinctive  Doc- 
trines and  Usages  of  the  Evangelical 
Lutheran  Church  in  the  United  States. 


The  Doctors  Disagree  55 

"Look  here,"  he  said,  pointing  to  a  paragraph  on 
page  thirty-nine.    There  I  read: 

"The  doctrinal  basis  of  the  General  Synod  is  given 
in  its  constitution  andin  aresolution  adopted 
in  connection  with  the  declaration  of  its  confessional 
requirement."  That  resolution  follows  and  says: 
"This  General  Synod  *  *  *  maintains  the  divine 
obligation  of  the  Sabbath." 

So  it  must  be  admitted  that  the  General  Synod 
was  consistent  with  itself  in  its  attitude  toward  Lu- 
ther; but  is  it  at  all  right  for  them  to  say  they  have 
accepted  the  Augsburg  Confession?  In  my  humble 
opinion  that  is  verbal  juggling — conduct  unworthy 
of  ecclesiastics.* 

The  committee  gathered  round  the  table.  There 
was  a  hurried  private  consultation.  The  upshot  of 
it  all  was  that  they  were  of  one  mind  with  reference 
to  Luther:  he  was  heterodox. 

"But  we  have  the  time,"  said  one,  "let 's  go  ahead 
and  examine  him  on  fellowship. ' ' 

"He  is  an  entertaining  talker  and  it  is  interesting 
to  look  at  things  from  his  view-point,"  added  the 
secretary. 

*In  1913  the  General  Synod  restated  its  doctrinal  basis, 
expressing  itself  in  a  more  conservative  way.  This,  be  it 
noted,  is  but  fifteen  years  after  the  incidents  recorded 
here.  Verily,  the  General  Synod  is  moving  in  the  right 
direction.  A  century  hence,  it  may  be  teaching  the  Syn- 
odical  Conference  Lutheran  consistency. — Editor. 

5 


56         Little  Journeys  With  Martin  Luther 

"Sooth,  sirrah,  an  you  like  this  nozzling  around  in 
theology's  charnel-house,"  the  man  with  the  copy 
of  the  Evangelist  counseled  in  mocking  tone, 
* '  and  now  would  fain  enter  in  upon  the  fallow  domain 
ofreine  Praxis,  therefore,  by  all  means,  I  pray 
you,  have  speech  with  him  on  the  momentous  ques- 
tion of  orientation,  for  when  that  is  settled  we  can 
all  turn  our  backs  on  our  congregations  in  real  ortho 
dox  superiority." 

My  big  companion  gave  me  a  nudge  with  his 
elbow  and  whispered: 

"If  we  could  get  that  old  codger  to  compile  an 
unexpurgated  dictionary  of  ecclesiastical  terms* 
'twould  be  a  gem. ' ' 

"A  gem,  no  doubt;  but  bear  in  mind,"  said  I,  in- 


*This  hint  is  worthy  of  serious  consideration.  For 
the  sake  of  our  laymen  and  ministerial  fledglings  we 
should  have  a  manual  which  would  define  terms  plainly 
after  the  manner  that  here  followeth: 


Bellyevolence — An  exquisite  bar- 
barism denoting-  church  sup- 
pers  and  the  like. 

Bother — A  corrnpt  form  of 
brother.  1.  A  pestiferous 
spirit  in  the  church.  2.  A 
member  of  another  synod. 

Brain-fag — A  disease  which  bids 
fair  to  take  the  place  of  cler- 
gyman's sore  throat  in  minis- 
terial favor,  because  it  is  sup- 
posed to  prove,  1.  that  a  man 
has  brains,  and  2.  that  he 
uses  them. 

Choir — A  thing  of  discord  em- 
ployed to  produce  harmony. 

Giving — A  means  of  grace  among 


sects  and  a  means  of  disgrace 
among  Lutherans. 

Hogskin — 1.  Leather  formerly  used 
in  bookbinding.  2.  Figura- 
tively, sixteenth  century  the- 
ology. 3.  laterally,  a  cause  of 
colic  to  the  heterodox. 

Stinkpot — Compounded  of  St.  and 
inkpot;  hence,  a  saint  given 
to  defamatory  polemics.  A 
term  much  used  by  British 
Methodists  of  the  eighteenth 
century. 

Synoditis — An  ecclesiastical  hallu- 
cination which  takes  a  part 
for  the  whole  and  never  con- 
fesses a  fault. 


The  Doctors  Disagree  57 

tending  to  twit  him, '  'Michael  durst  not  rail  against 
the  devil,  and  this  man  is  your  synodical  brother,  or, 
at  least,  stepbrother." 

"Oh  my,  no,"  he  rejoined  hastily,  "not  a  step- 
brother, but  a  full  bother  in  the  Lord." 

This  byplay  now  came  to  an  end,  for  the  chair- 
man looked  up  and  asked: 

"Brother  Martin,  what  is  the  Sacrament  of  the 
Altar?" 

"It  is  the  true  body  and  blood  of  our  Lord  Jesus 
Christ,  under  the  bread  and  wine,  for  us  Christians 
to  eat  and  to  drink,  instituted  by  Christ  himself." 

"Put  in  that  bald  way  it  smells  of  hogskin,"  ex- 
claimed the  brother  who  did  the  barking,  and  who, 
if  not  the  prophet's  "dumb  dog  in  Zion" — for  he 
could  whine — was  at  any  rate  not  a  knowing  one.* 

"Never  mind  that  now:  we  need  not  enter  upon 
that  at  all, ' '  said  the  questioner.  Then,  turning  to 
Luther,  he  continued:  "What  we  have  in  mind  is 
the  question  of  altar-fellowship.  In  this  land  most 
denominations  practice  open  communion.  Do  you 
look  at  that  as  a  matter  of  serious  moment?" 

*We  question  if  any  other  section  of  the  general  body 
was  as  latitudinarian  as  the  Pennsylvania  synod  in  which 
this  scene  took  place.  However,  characters  like  these 
held  forth  in  other  sections  also.  For  instance,  not  more 
than  ten  years  ago,  a  doctor  of  divinity,  through  the  in- 
strumentality of  a  church  paper,  advocated  the  use  of 
warm  water  instead  of  wine  in  the  Lord's  Supper. — 
Editor. 


58         Little  Journeys  With  Martin  Luther 

"This  is  no  doubt  true,"  Luther  replied,  "that 
where  preachers  distribute  nothing  but  bread  and 
wine  as  the  sacrament,  it  is  of  little  moment  to  whom 
they  give  it. ' ' 

"But  take  the  subject  from  our  side — our  commun- 
ing with  them,  or  their  communing  with  us.  What 
do  you  hold  of  that?" 

"It  is  shocking  to  me  to  hear  that  in  one  and  the 
same  church,  or  at  a  common  altar,  both  parties 
should  seek  and  receive  the  same  sacrament,  and 
one  party  believe  that  it  receives  sheer  bread  and 
wine,  and  the  other  that  it  receives  the  true  body 
and  blood  of  Christ.  And  I  often  question  if  it  is 
to  be  believed  that  a  preacher  or  pastor  can  be  so 
hardened  and  bad  as  to  be  silent  in—" 

"To  bring  the  matter  to  a  close,"  broke  in  the  ex- 
aminer, "would  you  administer  communion  to  a  Cal- 
vinist  or  to  any  other  person  who  does  not  accept 
the  doctrine  of  the  Real  Presence?  What  do  you 
say?" 

Luther's  patience  seemed  to  be  clean  gone. 

"Whoever,  I  say,  will  not  believe  this,"  he  replied 
deliberately  and  emphatically,  all  the  while  shaking 
his  index-finger,  "whoever,  I  say,  will  not  believe 
this  should  let  me  alone,  and  he  need  not  expect 
any  fellowship  with  me.  Thus  stands  the  sentence 
which  is  not  to  be  altered." 

"This  will  suffice,"  said  the  brother  with  the  hog- 
skin  antipathy,  turning  to  his  fellow  examiners. 
"The  applicant  has  made  his  position  plain,  eh?" 


The  Doctors  Disagree  59 

They  nodded  assent. 

Luther  was  then  informed  that  he  was  at  liberty 
to  withdraw  and  that  he  would  be  apprised  of  the 
committee's  decision  so  soon  as  it  was  reached.  Our 
General  Synod  friends  are  politic:  they  let  a  man 
down  easy— when  they  have  good  reason  to  be  afraid 
of  him. 

Luther  was  scarcely  out  of  the  door  when  my 
frank  friend  began  to  upbraid  the  committee. 

"Look  here,  I  protest!"  he  vociferated.  "That  was 
only  a  half  examination.  In  these  days,  when  min- 
isters are  expected  to  do  most  of  their  work  with 
their  feet  instead  of  their  heads,  it  is  nothing  short 
of  a  sin  to  examine  a  candidate's  head  and  not  look 
at  his  feet.  Why  didn't  you  examine  his  feet  and 
act  up  to  the  standard  of  your  own  requirements?" 

This  was  evidently  intended  as  a  thrust  at  some- 
body who  used  more  neat's-foot  oil  than  brains  in 
his  ministry,  but  that  somebody  kept  discreetly 
silent.  However,  to  me  it  seems  to  be  a  very  sensible 
suggestion,  and  I  humbly  commend  it  to  the  atten- 
tion of  theological  faculties  and  examining  boards. 
If  one-half  or  more  of  the  work  is  to  be  done  with 
the  feet,  then  I  insist  upon  it  that  the  feet  should  be 
examined.  It  is  manifestly  unfair,  under  present 
conditions,  to  palm  off  on  an  innocent,  unsuspecting 
congregation  a  preacher  who  has  flat  feet  or  corns. 
The  congregation  may,  in  various  ways,  learn  of  his 
mental  qualifications,  of  his  age,  of  the  size  of  his 
family  and  of  the  temper  of  his  great-grandmother; 


60         Little  Journeys  With  Martin  Luther 

but  as  things  now  stand  it  has  no  way  of  ascertain- 
ing whether  he  be  sound  of  foot.  Besides  this,  if  a 
committee  were  to  examine  the  feet  of  students  be- 
fore matriculation  and  again  ere  they  leave  the  sem- 
inary, and  if  synods  would  then  place  this  weighty 
matter  into  the  hands  of  conscientious  Visitators, 
it  would  also  promote  the  laudable  practice  of  foot- 
washing,  please  the  Dunkards  and  promote  the  cause 
of  those  who,  as  Dr.  Krauth  would  say,  want  to  unite 
the  Church  to  pieces.  It  is  really  a  brilliant  idea. 
But — is  a  hint  to  a  theological  faculty  enough? 

So  far  as  the  committee  was  concerned,  it  had 
already  adjudged  Luther  to  be  heterodox.  As  they 
saw  it,  all  they  had  yet  to  do  was  to  agree  on  some 
courteous  way  of  getting  rid  of  him,  and  this  they 
did.  The  secretary  was  instructed  to  inform  him 
that  there  was  at  present  no  opening  in  the  General 
Synod  which  would  in  any  manner  do  for  a  man  of 
his  fine  talents,  but  that  he  might  find  an  opening  in 
the  General  Council  or  in  the  Missouri  Synod. 

Thus  ended  Luther's  first  attempt  to  join  a  Lu- 
theran synod  in  this  country.  Was  I  not  right  when 
I  said  this  thing  would  make  a  pretty  mess?  And 
the  end  was  not  yet  in  sight. 


®@SS§?^®OSSS?S@®2§3 


V.    OVER  THE  MOUNTAINS 

And  this  our  life  exempt  from  public  haunt 

Finds  tongues  in  trees,  books  in  the  running  brooks, 

Sermons  in  stones  and  good  in  everything. — Shakespeare. 


HE  next  colloquium  was  to  be  held 
with  the  United  Synod  of  the 
South  at  a  place  which  was  little 
more  than  a  name  away  back  in 
the  mountains  of  Virginia.  Why 
a  Southern  synod  came  next  I 
know  not,  unless  it  was  because 
the  District  Presidents  in  the 
North  were  so  very  slow  in  answering  Luther's  let- 
ters. That  is  a  way  these  Northern  lights  have. 
They  get  it  not  so  much  from  the  dignity  of  the  office 
with  which  they  are  vested  as  from  the  character 
of  the  bodies  to  which  they  belong.  Conservatism  is 
by  far  the  best  horse  in  the  stable,  but  it  is  exceed- 
ingly hard  to  hitch  up.  But  why  that  out-of-the-way 
corner  of  the  earth  was  selected  as  the  meeting-place 
is  beyond  my  ken.  It  may  have  been  some  sort  of 
concession  or  accommodation  to  the  aged  member 
of  the  Tennessee  Synod  who  was  on  the  examining 
committee  and  lived  in  Virginia;  but,  like  the  rest 
of  us,  he  also  had  a  long  distance  to  travel.  But  be 
the  reason  what  it  may,  it  was  down  in  Dixie  and 
away  back  in  the  mountains  that  the  next  conf er- 

(61) 


62         Little  Journeys  With  Martin  Luther 

ence  was  to  be  held,  and  thither  we  wended  our 
way. 

We  went  to  New  Market,  a  pretty  little  town  in 
the  Shenandoah  Valley.  It  still  bears  scars  of  the 
Civil  War,  and  its  people,  like  old  soldiers,  are  proud 
of  those  scars.  While  in  the  printing-office  to  see 
the  wooden  hand-press  *  on  which  the  first  English 
Book  of  Concord  was  printed,  Luther  made  an 
observation  which  I  have  often  recalled  when  every- 
thing seemed  to  be  wrong  end  to  and  God's  care  a 
sorry  enigma. 

"God  has  touched  me  sorely,  and  I  have  been  im- 
patient," he  said,  referring  to  his  chronic  ailment, 
renal  stones,  I  think;  "but  God  knows  better  than 
we  do  what  good  purpose  it  serves."  He  was  leaning 
over  a  newspaper  form  on  the  imposing-stone  and 
was  trying  to  read  it.  "Our  Lord  is  like  a  printer 
who  sets  up  the  letters  backwards,  and  down  here 
we  are  constrained  to  decipher  them  that  way;  but 
when  we  are  struck  off  up  yonder  in  the  life  to  come, 
we  shall  read  all  clear  and  straightforward.  In  the 
meantime  we  must  have  patience." 

The  next  morning,  before  the  rising  of  the  sun, 
we  were  well  on  our  way  to  the  mountains. 

"I  can  beat  you  to  yon  red  oak,"  I  bantered,  for 
my  horse  was  in  fine  fettle. 

*This  press,  one  of  the  most  interesting  Lutheran 
relics  in  the  land,  is  in  the  printing  establishment  of  the 
Henkel  Brothers. 


Over  the  Mountains  63 

"Nay,"  he  said  laughingly,  "a  righteous  man  re- 
gardeth  the  life  of  his  beast." 

"Ah,  let  her  go:  she  wants  to." 

"We  Germans  say,"  he  countered,  "you  should  not 
ride  a  willing  horse  too  hard." 

So,  though  Luther  sat  his  horse  well,  we  jogged 
along  at  an  easy  gait.  But  it  was  all  he  could  do  to 
hold  his  mare  in  when  a  dog  ran  barking  at  her  heels. 
When  we  got  by  that  plantation  house,  he  said: 

"The  dog  is  the  most  faithful  of  all  animals.  He 
understands  words,  likes  to  be  with  man,  guards  him 
faithfully  and — " 

His  mount  shied  at  some  pigs  on  the  road. 

"But  a  hog  is  an  intractable  brute,  incapable  of 
learning  to  know  anything  but  filth.  It  will  not  stay 
in  a  clean,  wholesome  place:  it  revels  in  dirt." 

That  reminded  me  of  the  Chinese  emperor  who 
tried  to  train  a  hog  to  be  nice  and  clean,  but  failed, 
and  was  then  helped  by  a  fairy  who  took  out  the 
heart  of  the  hog  and  put  the  heart  of  a  lamb  in  its 
place.  Luther  liked  the  story.  I  did  not  have  to 
point  the  moral 

"Create  in  me  a  clean  heart,  0  God,  and  renew  a 
right  spirit  within  me,"  he  quoted,  and  then  added 
the  gloss:  "But  it  does  not  stand  in  our  power  to 
procure  such  a  heart,  for  it  is  a  work  of  God.  That 
is  why  the  Holy  Ghost  uses  the  word  create  here." 
Then  he  took  up  the  subject  of  fables,  saying  that 
he  liked  .ffisop  passing  well.  What  gave  rise  to  the 
fable?  "Not  only  children,  but  also  great  princes 


64         Little  Journeys  With  Martin  Luther 

and  lords  are  not  easily  induced  to  listen  to  the  truth 
for  their  own  profit,"  he  said.  "Yea,  all  the  world 
dislikes  the  truth  when  it  strikes  home.  That  is  why 
wise  and  noble  people  have  invented  fables  and  let 
one  animal  talk  with  another.  It  is  as  much  as  if 
they  were  to  say:  Well  and  good,  since  no  one  will 
hear  and  heed  the  truth  and  we  can  in  no  wise  get 
along  without  it,  we  will  garb  the  truth  in  the  guise 
of  the  fable;  and  so,  since  they  will  not  accept  the 
truth  from  the  lips  of  men,  they  shall  hear  it  out  of 
the  mouths  of  beasts."  What  about  their  author- 
ship? "That  they  are  accredited  to  -flSsop,"  he  said, 
"is  in  my  opinion  a  fiction.  Mayhap  there  never 
was  such  a  man  as  .flSsop.  I  hold  they  were  produced 
by  many  wise  people  in  the  course  of  ages,  piece  by 
piece,  and  ultimately  collected  by  some  learned 
man."  What  of  their  worth?  "This  book  of  fables," 
he  declared,  "is  valued  highly  by  the  learned  of  all 
the  world,  especially  by  those  of  old.  And  sooth  to 
say,  even  at  this  day,  I  do  not  know  many  books, 
aside  from  the  Bible,  that  excel  this  volume  in  mat- 
ters pertaining  to  outward  life." 

Then  he  told  me  that  he  had  tried  his  hand  at 
turning  Msoip  into  German. 

"I  like  to  read  the  stories  of  the  fox  and  wolf,"  he 
said.  "It  is  fine  when  one  scamp  outwits  another. 
That  also  is  neat  where  a  colt  meets  a  wolf.  The 
wolf  asks  the  colt  who  it  is  and  whither  it  is  bent. 
It  answers  that  it  knows  neither  the  one  nor  the 
other,  but  that  its  father  has  inscribed  both  on  its 


Over  the  Mountains  65 

hind  hoof,  if  so  be  his  wolfship  cares  to  read  it.  and 
straightway  the  wolf  felt  a  kick  on  the  forehead. 
Writhing  in  death  the  wolf  said:  'It  serves  me  right, 
for  I  should  be  a  hunter  and  not  scrivener. '  ' ' 

Thus  we  rode  on  in  the  gray  light  swapping 
stories,  and  so  we  came  to  the  subject  of  presump- 
tion, which  Luther  pointed  thus: 

"The  first  time  Count  Ernst  of  Mansfield  heard 
A  Mighty  Fortress  is  Our  God,  he  fumed: 
'I  will  help  to  demolish  that  fortress  or  die!'  Three 
days,  and  lo,  he  was  dead.  'Be  not  deceived,  God  is 
not  mocked. ' ' ' 

And  now  the  sun  had  thrown  away  the  black  can- 
opy of  night  and  stood  tiptoe  on  the  distant  peak,  his 
gold  and  carmine  mantle  trailing  along  the  range. 

"It  is  a  great  miracle!"  exclaimed  Luther. 
He  pulled  rein,  gazed  and  listened. 

"At  the  rising  of  the  sun,  birds  sing,  beasts  move, 
men  rise,"  said  he.  "It  seems  as  if  all  the  world 
were  made  new  and  all  things  reanimated  when  the 
sun  flings  his  banner  along  the  horizon.  'Tis  for  this 
reason  that  the  cheering  proclamation  of  the  Gospel 
is  in  many  places  in  the  Scriptures  compared  with 
the  rising  of  the  sun. ' ' 

"But  it  is  only  the  habitual  late  riser  who  really 
enjoys  a  sunrise,"  I  remarked.  "Those  greedy  mor- 
tals who  use  up  every  bit  of  God's  daylight,  must 
lose  this  pleasure,  just  as  a  toper  loses  the  fine  flavor 
of  old  wine." 

Luther  did  not  gainsay  me:  he  simply  laughed. 


66         Little  Journeys  With  Martin  Luther 

"Verily,"  quoth  he,  "sleep  is  a  precious  gift  of  God 
which  falls  upon  man  like  dew  and  refreshes  the 
whole  body. ' '  Then  he  gave  me  one  of  those  knowing 
looks  of  his  and  said:  "Good  rules  of  health  accom- 
plish much.  For  example:  I  feel  exhausted.  If  I 
observe  my  usual  rule,  retire  at  the  ninth  hour  and 
get  my  rest,  I  am  refreshed." 

Aha,  thought  I,  the  cat  is  out  of  the  bag.  And  I 
liked  him  all  the  more,  for  now  I  knew  that  he  too 
stayed  up  late  occasionally  and  that  synodical  sleepy- 
heads certainly  talked  about  him.  But  his  mind  was 
on  the  dayspring. 

"'Tis  a  great  miracle,"  he  reiterated;  "but  it  has 
become  so  much  a  matter  of  course  that  we  think  it 
could  not  be  otherwise.  For  the  same  reason  it  is 
no  marvel  to  us  that  wine  and  corn  are  produced 
each  year.  'Twere  meet  that  these  and  other  won- 
ders of  God,"  he  said  with  a  wave  of  the  hand 
towards  the  maize  and  wheat-fields  along  the  road, 
"should  arouse  our  faith;  for  that  wheat  and  other 
produce  should  come  out  of  the  earth  is  as  great  a 
miracle  as  if  God  to  this  very  day  gave  us  manna 
from  heaven;  but  it  does  not  look  that  way,  because 
that  which  is  of  regular  occurrence  grows  common 
and  is  thus  demeaned  and  little  noted." 

This  led  the  conversation  to  farmers.  "The  hus- 
bandman's work  is  the  happiest,"  said  he,  "and  full 
of  hope  withal;  for  harvesting,  plowing,  sowing, 
planting,  grafting,  mowing,  threshing,  wood-cutting 
— all  that  hath  great  hope.    And  so  Vergil  writes: 


Over  the  Mountains  67 

'Ah,  how  happy  the  farmers  would  be  if  they  recog- 
nized their  blessings!'  But  they  will  not  realize  how 
well  off  they  are."  He  seemed  to  be  embittered. 
"The  farmer  has  very  thievish  nails  on  his  fingers 
and  is  no  boor  at  all,  but  doctor  enough,  when  it 
comes  to  looking  out  for  himself. ' '  He  was  especially 
hard  on  the  ingratitude  of  the  tillers.  "The  farmers 
are  not  worthy  of  so  much  blessing  and  fruitage  of 
the  earth,"  he  declared.  "I  thank  God  more  for  a 
tree  or  bush  than  the  peasants  do  for  all  their  broad 
acres."  When  I  remonstrated  mildly,  he  replied: 
"Where  you  find  one  pious  Christian  farmer  who 
shows  his  poor  neighbor  or  indigent  pastor  Christian 
charity  by  giving,  loaning,  counseling  or  assisting 
him  in  need,  you  will,  on  the  other  hand,  find  a  thou- 
sand unchristian  farmers  who  will  not  give  a  penny 
to  pastor  or  neighbor  though  they  suffer  pangs  of 
hunger. ' ' 

"I  think  that's  the  place,"  said  I,  pointing  to  a 
house  at  the  forks  of  the  road;  "hope  our  guide  is 
there." 

Luther's  eyes  dwelt  wistfully  on  the  cottage, 
which  seemed  as  indigenous  to  the  spot  as  the  trees 
and  bushes  by  which  it  was  surrounded. 

"If  I  were  not  in  the  service  of  God  and  in  the  bonds 
of  matrimony,"  he  said  pensively,  "I  would  hie  me 
away,  and  no  one  should  know  whither  I  had  gone. 
The  world  cannot  brook  me  and  I  cannot  brook  the 
world." 

I  was  right:  it  was  the  place.    In  a  trice  our  lank 


68         Little  Journeys  With  Martin  Luther 

guide  mounted  his  lank  horse  and  we  jogged  on.  He 
was  a  typical  mountaineer  and  carried  a  gun  long 
and  lank  like  himself.  Soon  the  road  grew  rough 
and  then,  as  we  traveled  up  the  gap,  still  rougher, 
and  finally  we  had  stretches  of  it  that  were  like  the 
stony  bottom  of  a  dry  stream. 

An  idiotic-looking  man  and  a  yoke  of  oxen  came 
lumbering  along.  They  brought  a  load  of  logs  and 
a  text. 

"Is  it  not  an  utter  shame,"  Luther  commented, 
"that,  according  to  the  divine  judgment,  the  ox  and 
the  ass  are  not  compared  with  us  but  are  actually 
placed  before  us  because  they  do  their  duty  towards 
their  masters?  And  ought  not  we  to  be  responsive 
to  the  directions  of  our  God?  Therefore  we  should 
uncover  our  heads  in  the  presence  of  oxen  and 
asses  as  we  do  in  the  presence  of  our  teacher, 
since  we  see  that  God  has  placed  them  before  us 
that  we  may  learn  from  their  example  how  to  honor 
Him." 

He  then  spoke  of  the  ox-driver.  In  his  opinion, 
the  number  of  defective  mountaineers  he  had  thus 
far  seen  indicated  that  these  backwoodsmen  were 
violating  the  laws  of  nature  by  intermarriage  and 
by  the  mating  of  the  unfit.  He  condemned  this  in 
scathing  terms  and  spoke  at  length  and  with  consid- 
erable warmth  on  the  subject  of  eugenics. 

"I  have  observed  that  a  defective  man  begets  de- 
fective children,"  he  concluded.  "They  desire  to 
marry  and  will  fill  the  country  with  beggars.    They 


Over  the  Mountains 


should  be  cured  of  this,  for  they  afflict  the  land  and 
have  no  other  thought  than — ' ' 

"That's  a  pesky  poor  patch  o'  corn,"  interjected 
our  guide,  jerking  his  goatee; ' '  'spect  the  fool  fellow 
planted  in  the  wrong  sign. ' ' 

"To  put  faith  in  planets  is  idolatry,"  Luther  re- 
joined: "it  is  against  the  first  commandment." 

"Waal,  I  reckon  we  '11  not  argue  that  pint:  I  plant, 
an'  you  brace  o'  Yankees  eat." 

"It  is  a  rather  common  belief,"  said  I,  for  the  sake 
of  easing  the  situation.  "Many  people  are  governed 
by  the  phases  of  the  moon  in  the  work  of  gardening 
and  farming. ' ' 

"Superstition,"  Luther  replied,  "is  a  baneful  king 
who  has  reigned  in  the  world  at  all  times,  and  his 
sway  is  gladly  accepted. ' ' 

"Waal,  I  '11  give  in  to  this  much,"  said  our  moun- 
taineer, "no  signs  could  help  out  much  in  a  patch 
covered  with  stones  like  this  'n  is.  But  farmin'  's 
gittin'  to  be  pro'g'ous  unsartain  every whare.  It's 
nothin'  but  fightin'  for  yer  belly  'gainst  bugs  an' 
weeds.    I'm  'bout  minded  to  quit  all — " 

"Farming,"  said  Luther  quickly,  turning  to  the 
guide,  "is  a  divine  employment  which  God  has  com- 
manded, saying:  'Replenish  the  earth  and  subdue  it.' 
Even  though  it  bring  forth  thorns  and  thistles,  be 
not  dismayed,  your  portion  shall  grow  none  the 
less. ' " 

"That  corn-patch  wasn't  no  better 'n  this  here 
wheat-field,"  declared  our  companion. 


70         Little  Journeys  With  Martin  Luther 

The  field  looked  as  if  some  paddy  had  scattered 
ballast  over  it,  and  yet,  for  all  that,  the  stubble 
showed  that  some  son  of  Adam  had  gathered  from 
it  a  fair  crop  of  wheat.  Luther  looked,  and  straight- 
way had  a  text.  After  all,  he  declared,  the  won- 
der-working God  is  all  the  time  turning  stone  into 
bread. 

"That  He  gives  us  wheat  from  sand  and  stone  is 
probably  a  greater  miracle  than  that  in  the  Gospel 
where  He  feeds  the  multitude  with  seven  loaves,"  he 
said.  "For  what  else  is  dry  sand  than  an  ingredient 
of  stone,  or  stone  other  than  solidified  sand  and 
earth?"  Just  then  the  small  stack  of  straw  caught 
his  eye.  "It  is  claimed,  and  I  am  inclined  to  believe 
it,  that  not  as  many  sheaves  are  produced  as  there 
are  people  in  the  world."  He  paused,  then  added 
very  significantly:  "  'Man  shall  not  live  by  bread 
alone,  but  by  every  word  that  proceedeth  out  of  the 
mouth  of  God.'  " 

At  our  closer  approach,  a  multitude  of  sparrows, 
gleaning  Ruth-like  in  the  field,  took  fright  and  rose 
like  a  cloud  before  us.  They  gave  Luther  a  sec- 
ondly for  the  homily  just  begun.  And  why  not? 
They  gave  the  Master  an  illustration. 

"No  one,"  said  Luther,  "can  compute  the  great 
expense  to  which  God  is  put  merely  in  feeding  the 
birds.  I  am  convinced  that  it  annually  costs  Him 
more  to  maintain  the  sparrows  only  than  the  revenue 
of  the  French  king  amounts  to.  No  man  can  compute 
how  much  it  costs  God  to  feed  the  world  a  single  day. 


Over  the  Mountains  71 

Now,  then,  how  many  days  have  there  been  since  the 
beginning  of  the  world?  And  still  we  do  not  want 
to  trust  Him!" 

We  soon  entered  a  ravine,  walled  with  beetling 
rocks  and  stunted  shrubs,  and  followed  the  windings 
of  a  brook.  It  was  a  dank  place,  littered  with  moss- 
covered  logs  and  stones,  and  rank  with  ferns.  Lu- 
ther touched  on  these  things,  but  reverted  to  the 
fowls  of  the  air.  Perhaps  it  was  the  trilling  of  a 
song-sparrow  in  the  foliage  overhead  that  led  him 
back;  perhaps  just  the  preacher  instinct. 

"We  should  not  forget  this  illustration  of  the 
birds,"  he  said,  his  eyes  sparkling.  "We  should  not 
forget  this  illustration  of  the  birds,"  he  reiterated. 
"They  are  free  of  all  worry  and  are  chipper  and  gay. 
And  why  should  they  be  solicitous?  They  have  a 
rich  steward  whose  name  is  Our  Father  in  Heaven. 
He  hath  a  kitchen  as  wide  as  the  world.  Therefore, 
fly  whithersoever  they  will,  they  find  the  larder  well 
stocked.  This  selfsame  Heavenly  Father,  says  Jesus, 
would  fain  be  your  steward  and  butler,  if  ye  would 
but  believe  it  or  have  it  so.  He  also  furnishes  tan- 
gible proof  of  this  and  giveth  you  productive  fields, 
and  full  cribs,  cellars  and  barns — giveth  you  count- 
less more  than  He  giveth  the  birds.  Then  why  do 
you  not  want  to  trust  Him?  Do  as  the  birds  do: 
learn  to  believe,  sing  and  be  of  good  cheer.  Ye  are 
in  fact  most  unhappy  with  your  cares  when  ye  do 
not  trust  God." 
6 


72         Little  Journeys  With  Martin  Luther 

"It  is  true,"  commented  our  mountaineer,  "God 
is  good, ' '  and  slid  from  his  horse. 

"I  think  that  is  how  we  Germans  came  of  yore  to 
derive  the  name  God  from  the  little  word  good," 
said  Luther  to  me.  And  he  might  have  added, '  'you 
English,  too." 

"It's  a  right  smart  climb  up  the  mountain," 
drawled  our  woodsman.  "We  '11  set  down  here  first 
by  this  here  spring  an'  eat  a  snack."  He  looked  for 
the  sun.  "I  doan  see  it,  but  it  is  a  quarter  past  twelve 
by  my  stomach." 

Luther's  comments,  pious,  pithy,  plentiful,  were 
much  the  better  part  of  that  lunch.  When  he  stepped 
to  the  spring,  he  frightened  a  ground-sparrow  from 
its  nest. 

"Ah,  dear  little  bird,"  he  exclaimed,  "don't  fly 
away!  I  wish  you  well  with  all  my  heart,  if  you 
would  only  believe  me.  Even  so  we  refuse  to  trust 
in  God,  who,  far  from  wishing  us  harm,  has  given 
His  own  Son  for  us." 

He  got  down  on  his  knees  to  look  at  the  nest  in 
a  tuft  of  grass. 

"Behold  the  fledgling,"  cried  he,  "and  'twas  all 
held  in  the  compass  of  an  egg\  Had  we  never  seen 
an  egg,  and  one  were  brought  us  from  Calcutta,  we 
would  all  marvel  at  it.  No  savant  or  learned  nat- 
uralist can  tell  with  certainty  how  such  things  are 
created,  but  Moses  does  when  he  says:  'God  said'; 
and  again,  'God  blessed  them,  saying:  Be  fruitful 
and  multiply.'  Out  of  this  speaking  and  command- 


Over  the  Mountains  73 

ing  all  creatures  come  and  multiply  even  to  this 
day." 

Then  he  filled  the  gourd  dipper  and,  holding  it 
aloft,  exclaimed: 

"Dear  Lord,  what  a  noble  drink  is  Thy  gift  of 
water  which  excels  all  wines!" 

I  wished  Thomas  Hood,*  the  Irish  humorist,  and 
others  of  his  kidney,  could  have  heard  that  and  sim- 
ilar remarks;  but — Hood  is  dead,  and  Luther  lives. 
That  is  significant. 

We  led  our  horses  up  the  mountain.  Luther  car- 
ried a  red  flower  which  he  had  plucked  near  the 
spring.  When  we  had  ascended  about  three-fourths 
of  the  way,  I  noticed  that  he  stopped  short,  removed 
his  hat,  and  looked  with  solemn  mien  to  a  small  farm 
hanging  to  a  spur  opposite  us.  They  were  carrying 
a  dead  man  out.  So,  too,  have  I  seen  Englishmen 
raise  their  hats  as  they  passed  a  house  with  crape 
on  the  door. 

"When  you  are  in  the  presence  of  a  corpse  or  attend 
a  funeral,"  Luther  remarked,  as  we  sat  down  at  the 
foot  of  a  rock,  "you  have  good  reason  to  ponder  the 
fact  that  you  are  a  human  being.  What  has  over- 
taken your  fellow  man  will  also  one  of  these  days 
catch  up  with  you." 

*"My  next  thought  settled  upon  Luther,  to  whom, 
perhaps,  Wittenberg  owed  the  jovial  size  of  the  very 
article  I  have  been  drinking  from,  a  right  Lutheran  beer- 
glass,  at  least  a  foot  high,  with  a  glass  cover." — Up 
the  Rhine. 


74         Little  Journeys  With  Martin  Luther 

"See,"  said  I,  "they  are  going  to  bury  the  corpse 
there  at  the  edge  of  the  orchard.  I  don't  like  these 
private  burial-places:  a  generation  or  two,  and  they 
are  briar-patches. ' ' 

"Before  the  times  of  the  martyrs,"  Luther  replied, 
"the  Christians  interred  their  dead  in  fields,  gardens 
and  buildings.  After  that  more  reverence  was  shown 
and  special  plots  and  the  yards  of  churches  were  set 
apart  as  burial-places." 

They  interred  the  body  without  any  sort  of  funeral 
service.  Our  guide  explained  that  a  minister  can 
rarely  be  had  for  a  burial  in  the  mountains.  But 
Luther  took  it  none  the  less  amiss.  They  might  at 
least  have  repeated  the  Lord's  Prayer. 

"Among  the  heathen  impressive  ceremonies  were 
rendered  in  connection  with  burial,"  he  affirmed. 
"Much  more  should  this  be  the  custom  among  Chris- 
tians on  account  of  the  article  of  our  faith  on  the 
resurrection  of  the  body.  It  should  not  look  as  if 
we  died  and  were  lugged  away  like  horses  and  asses." 
He  then  spoke  of  tombstones  and  said  we  Chris- 
tians should  chisel  Scripture  passages  on  them. 
"Such  inscriptions,"  he  declared,  "would  adorn  the 
cemeteries  better  than  secular  emblems — shield,  hel- 
met, and  so  on." 

"So  that 's  the  end— six  foot  by  three,"  said  our 
guide  dolefully,  his  eyes  fixed  on  the  yellow  mound, 
which  looked  like  a  wound  on  the  breast  of  Mother 
Earth.  "  'Taint  much." 

"The  grave  is  to  be  regarded  as  nothing  less  than 


Over  the  Mountains  75 

a  downy  couch,"  Luther  answered,  "even  as  in  very 
truth  it  is  in  the  eyes  of  the  Lord,  who  says:  'Our 
friend  Lazarus  sleepeth';  and,  'The  damsel  is  not 
dead,  but  sleepeth.' " 

His  eyes  chanced  to  fall  on  the  flower  in  his  hand. 
It  was  wilted. 
"This  life  is  aptly  compared  to  a  flower,"  said  he 
sadly,  as  he  tossed  the  blossom  away.  "It  has  charm- 
ing color  and  delightful  fragrance  while  it  unfolds, 
but  it  loses  both  ere  the  sun  goes  down." 

Then  he  rose  suddenly,  and,  with  a  piece  of  soft, 
red  stone,  wrote  all  over  the  face  of  the  rock: 
Vivit!  Vivit!  Vivit!  Asked  what  he  meant,  he 
answered: 

"Jesus  lives!  If  He  did  not,  I  would  not  care  to 
live  one  hour.  But  because  He  lives  we  also  shall 
live  through  Him,  as  He  himself  says:  'Because  I 
live,  ye  shall  live  also.'  "  He  made  one  of  those  elo- 
quent little  breaks  of  his,  and  then  exclaimed  tri- 
umphantly: "Aye,  we  shall  live  again!" 

We  resumed  our  journey  and  reached  the  top 
without  a  break. 

"Now  we  kin  ride  a  stretch,"  said  our  guide:  it  is 
tolerable  level-like. ' ' 

We  did  so.  A  little  later,  a  she-wildcat,  lean  and 
ugly  looking,  came  out  of  the  bushes  and  slunk  into 
the  underwood  on  the  opposite  side  of  the  road.  Our 
man  pulled  rein.  We  did  likewise. 
"A  mean  critter  that  was,"  said  he.  "But  there 
aint  no  partic'lar  danger.   They  doan  tackle  humans 


76         Little  Journeys  With  Martin  Luther 

unless  they  haf  to."  Then  apologetically,  "I  didn't 
see  her  in  time  to  get  a  crack." 

"What  is  the  most  dangerous  beast  in  this  neck 
of  the  woods?"  I  queried. 

"Waal,  you  doan  want  to  git  in  a  fight  with  them 
'ere  cats  or  with  b'ars — you  '11  likely  git  worsted." 

"When  Diogenes  was  asked,  'Which  is  the  most 
dangerous  beast?'  "  interjected  Luther,  "he  replied: 
'Among  wild  animals  the  tyrant;  among  tame  ones, 
the  flatterer.'  " 

"Exactly,"  said  I;  but  our  mountaineer  said: 

"We  aint  got  none  of  them  two  kind  o'  critters  in 
these  here  mountains — leastwise  I  never  see  one  and 
never  see  a  man  as  had  one  o'  their  pelts;  but  we  've 
some  b'ars  left,  an'  I  killed  a  mess  o'  them  in  my  day 
and  gineration." 

Touch  upon  hunting  ever  so  remotely  and  your 
mountaineer  is  primed. 

"I  have  the  record  hereabouts,  even  if  I,  as 
ought  n't  to,  say  it  myself."  Then  there  was  a  story 
of  prowess  to  follow,  to  be  sure.  "You  see,  me  an' 
Ebenezer  Crow  was  huntin'  an'  it  was  tolerable  cold- 
like. We  got  a  buck,  an'  when  we  come  home,  says 
I  to  Ebenezer,  'I  reckon  my  feet  is  froze.'  An'  sure 
enough,  both  my  little  toes  came  off  from  that  'ere 
freeze.  A  man  doan  like  to  lose  anything  that  is 
hisn,  an'  I  toted  them  'ere  toe  jints  around  in  my 
pocket  well-nigh  a  year,  an'  felt  sort  o'  kind  to 
'em.  Then,  one  afternoon  when  I  was  comin'  in 
from  a  hunt,  with  three  as  nice  turkeys  as  you  ever 


Over  the  Mountains  77 

sot  eyes  on,  there  was  a  b'ar  jist  makin'  his  supper 
on  one  o'  my  pigs  in  a  lazy  sort  o'  way.  Ne'er  a 
bullet  was  left.  The  last  one  was  in  that  big  gobbler. 
Then  I  chanced  to  feel  o'  the  toe  jints  in  my  pocket. 
Quick  as  wink  I  poured  a  big  charge  into  my  old 
smoothbore,  put  one  o'  them  'ere  jints  on  top  an' 
let  fly.  Say,  that  old  b'ar  jined  the  Jews  right  thar 
on  the  pork-eatin'  question."  Then,  with  a  signifi- 
cant wink,  he  concluded:  "Reckon  I  have  the  world's 
record.  No  other  man  ever  killed  a  strappin'  big 
he-b'ar  with  his  little  toe." 

"In  all  likelihood  not,"  said  I,  "unless  it  was 
Muenchhausen.    Say,  are  you  a  Lutheran?" 

"Naw,"  he  drawled.  "I  was,  but  I  've  been  con- 
verted these  thirty  year  an'  more." 

Luther  smiled,  but  I  kept  my  face  straight. 

"As  fer  shootin '-irons,  I  've  got  the  best  ones  in 
these  here  parts,  not  leavin'  out  Ebenezer's."  So 
saying,  he  took  the  gun  from  his  back  and  eyed  it 
fondly. 

"Adam  would  have  died  of  grief,"  said  Luther, 
looking  at  the  gun,  "could  he  have  foreseen  the 
instruments  his  children  have  made." 

"I  be  not  sayin'  that  be  not  so,"  drawled  our 
mighty  hunter,  "but  I  reckon  a  human's  got  no 
better  friend  in  a  pinch. ' ' 

Simultaneously  the  gun  went  to  his  shoulder,  whiz 

went  a  bullet,  and  a  wildcat  bit  the  dust  before  us. 

Our  horses  reared.    Luther  stuck  to  his  saddle 

like  a  seasoned  cavalryman,  but  I  fell,  fortunately 


78         Little  Journeys  With  Martin  Luther 

without  any  injury,  save  that  which  Luther  did  my 
feelings  by  laughing  at  me. 

"Hereafter  I  shall  know  better,"  I  said. 

"We  all  pay  tuition  fees  to  sorry  experience,"  *  he 
commented  kindly. 


♦This  is  (no,  don't  be  alarmed,  it  will  not  bite),  this 
is  a  prosopopoeia,  that  is,  a  metaphor  in  which 
things  peculiar  to  man  are  attributed  (a)  to  fictitious 
things,  or  (b)  to  those  destitute  of  sense.  Attention  is 
called  to  this,  1.  because  you  could  not  suck  it  out  of  your 
thumb ;  2.  because  you  should  know  from  the  outset  that 
this  work  contains  everything  that  the  learned  in  Europe 
and  America  put  into  a  book;  and  3.  because  it  must  be 
made  plain  to  all  that  this  volume  is  not  to  be  criticized 
as  non-theological  works  are.  For  instance,  if  in  these 
pages  I  attribute  sense  to  a  brother  who  has  none,  that 
is  not  a  vulgar  lie,  but  it  is  a  glorious  prosopo- 
poeia. (See  (b)  above.)  Likewise,  if  an  overabundance 
of  words  is  used  I  am  giving  you  a  pleonasm;  if  the 
elegance  of  the  sentence  is  not  thereby  impaired,  'tis  a 
parelcon  you  get ;  and  if  a  word  or  phrase  is  omitted, 
it 's  an  ellipsis  that  hath  been  manufactured.  Where 
you  find  that  I  have  cleverly  yoked  contraries  together, 
there  open  your  eyes,  for  I  am  leading  into  the  verbal 
cavalcade  an  oxymoron.  Indeed  you  will  find  in  this 
book  all  the  varieties  of  these  things  even  down  to  the 
anakephalaeosis.  But  wherever,  by  design  or  acci- 
dent, I  write  English  as  if  I  had  not  been  brought  up 
among  Germans  or  Scandinavians,  that  is,  according  to 
the  best  continental  authority,  an  i  d  i  o  t  i  s  m  u  s.  This 
latter,  by  the  way,  also  explains  why  Lutheran  books  are 
usually  so  much  harder  to  read  than  those  of  other 
denominations :  our  men  keep  out  the  idiot-ismus! 


Over  the  Mountains  79 

We  gathered  around  our  quarry.  She  had  scented 
the  morsels  of  meat  in  our  pack,  followed  us  under 
cover  of  the  bushes,  then  dared  to  come  out  for  a 
mouthful  and  found— death,  the  one  thing  on  earth's 
bill  of  fare  that  appeases  hunger  forever  for  cats  and 
men.  Luther  touched  her  with  his  foot  and  thought 
of  her  Creator. 

"God  works  at  all  trades  in  the  best  and  most  thor- 
ough way,"  he  reflected.  "As  a  tailor  He  makes  a 
coat  for  the  deer  which  wears  many  years,  and  as 
a  shoemaker  he  furnishes  it  with  foot-gear  which 
lasts  longer  than  it  does.  Likewise  He  stands  as  a 
chef  over  the  sun  which  is  the  fire  that  cooks  all 
things  and  makes  them  palatable." 

Our  guide,  paying  little  attention  to  homilies, 
pulled  the  carcass  to  the  edge  of  the  road.  '  'A  triflin' 
critter,  doan  do  nothin'  but  harm,  as  I  kin  see,"  he 
grumbled. 

Here  was  another  feather  for  the  arrow  of  our 
soldier  of  the  cross. 

"Though  by  reason  of  original  sin,  many  wild  ani- 
mals injure  humanity,  as  lions,  wolves,  bears,  snakes, 
adders,  and  so  forth,"  said  he,  "yet  the  merciful  God 
has  so  mitigated  our  richly  deserved  punishment 
that  there  are  many  more  beasts  that  serve  our  profit 
than  there  are  that  do  us  harm." 

We  pushed  on  now,  and  soon  came  to  the  place  of 
descent.  A  scene  of  rugged  grandeur  spread  out 
before  us  as  we  stood  there,  halted  by  wonder, 
silenced  by  awe. 


80         Little  Journeys  With  Martin  Luther 

"Lord,  Thou  hast  been  our  dwelling-place  in  all 
generations,"  said  Luther,  breaking  the  silence. 
"Before  the  mountains  were  brought  forth  or  ever 
Thou  hadst  formed  the  earth  and  the  world,  even 
from  everlasting  to  everlasting  Thou  art  God. ' ' 

"Amen,"  said  our  guide,  and  we  replaced  our  hats. 
We  walked  down,  for  the  path  zigzagged  along 
the  precipice  and  was  so  steep  in  places  that  it 
seemed  as  if  it  were  making  jumps  to  get  to  the  bot- 
tom. We  reached  the  foot  without  mishap.  Luther 
looked  back  and  then  up  through  the  foliage  at 
heaven's  blue  dome. 

"He  who  erected  such  arches  without  pillars,"  he 
declared,  "is  certainly  a  master-builder." 

We  crossed  the  narrow  valley,  fertile  and  culti- 
vated, and  in  the  foothills  there  found  our  lodging 
place  for  the  night,  an  old  log  house.  Here  our  guide 
bade  us  farewell. 

"That  fellow  is  a  fluent  liar,"  said  I. 

"  'Tis  a  trade  easily  plied,"  Luther  answered. 

"But  he  botches  it,  and  tells  crooked  stories." 

"A  lie  is  always  crooked  and  wriggles  like  a  snake, 
which  is  never  straight  till  it  is  dead,"  he  replied 
curtly. 

Our  host  was  a  veritable  patriarch.  The  snow  of 
eighty  winters  was  on  his  head,  the  sunshine  of 
eighty  summers  was  in  his  face,  the  grace  of  God 
of  a  lifetime  was  in  his  heart.  As  for  the  rest,  it 
spelled  poverty — pinching  poverty.  When  I  re- 
marked that  it  looked  as  if  God  had  run  short  of 


Over  the  Mountains  81 

creature  blessings   before  he  reached  this  saint, 
Luther  smiled  and  said: 

"Though  He  is  Lord  of  lords  and  King  of  kings, 
God  often  puts  on  a  beggar's  garb,  as  actors  do  in 
plays." 

After  eating  a  snack,  which,  being  interpreted, 
was  flitch,  something  like  hardtack  hot  from  the 
stove,  and  black  coffee,  our  host  sat  down  and  told 
us  of  the  days  agone  till  the  cock  crowed.  Then 
Luther  said: 

"I  must  go  to  bed  and  so  follow  the  rules  laid  down 
for  me  by  those  holy  fathers,  the  physicians,  who 
complain  that  I  do  not  obey  them." 

The  old  man  lighted  a  piece  of  pitch-pine.  "Come 
on,"  said  he.  We  followed  him  up  the  ladder  in  the 
corner  to  the  attic,  where  he  showed  us  two  nice, 
clean  beds  and  withdrew. 

"I  like  the  happy  spirit  of  this  father  in  Israel,"  I 
remarked,  "and  I  believe  you  are  right:  like  father 
Jacob,  God  often  gives  His  dearest  child  a  coat  of 
many  colors." 

"Great  wealth  does  not  cheer  as  much  as  a  merry 
heart,"  he  replied.  "We  see  it  all  pivots  on 
whether  one  is  content  and  does  not  cling  to  tem- 
poral things. 

"In  fine,  it— " 

"In  fine,  he  is  a  rich  lord  and  emperor  who  has  no 
care,  trouble  and  heartaches. ' ' 

Then  the  rain  pattered  a  lullaby  on  the 
shingles. 


82         Little  Journeys  With  Martin  Luther 


In  the  morning  we  rose  betimes  and  set  out  for 
the  colloquium.  He  of  the  eighty  summers  and  win- 
ters led,  as  spry  in  the  saddle  as  a  man  of  forty. 


VI.    UNEQUALLY  YOKED  TOGETHER 

And  still  they  gazed,  and  still  the  wonder  grew, 

That  one  small  head  should  carry  all  he  knew. — Goldsmith. 


N  the  mountains,  south  of  the  Ma- 
son and  Dixon  line,  a  term  of  court, 
a  political  meeting,  or  a  religious 
debate  will  bring  out  the  whole 
countryside.  Hence  it  was  no  sur- 
prise to  find  a  large  crowd  at  the 
church.  Perhaps  some  came  merely 
to  see  what  sort  of  a  thing  this 
colloquium  would  be.  If  so,  I  do  not  blame  them; 
for,  verily,  a  colloquium  is  not  always  the  same: 
sometimes  it  goes  on  all  fours,  and  sometimes  it  does 
not;  sometimes  it  has  a  big  heart,  and  sometimes  it 
has  not;  sometimes  it  has  lots  of  brains,  and  some- 
times it  has  not;  in  short,  it  is  always  like  the  com- 
pany it  is  in.  In  fact,  if  I  were  asked  to  define  the 
word,  I  should  say,  a  colloquium,  comprised  of  min- 
isters, is  an  ecclesiastical  chameleon  usually  of  a 
green  hue,  unless  squabbling  turns  it  black  and  blue. 
Those  who  try  to  kill  words  and  bury  them  in  the 
graveyard  called  a  lexicon,  might  talk  more  about  it, 
but  it  is  doubtful  if  they  would  say  as  much. 

I  like  these  people  of  the  mountains  of  the  South- 
land.   Their  simplicity  is  refreshing,  and  the  way 
they  turn  out  to  religious  meetings  is  admirable. 
(83) 


84         Little  Journeys  With  Martin  Luther 

We  not  only  found  a  large  gathering  at  the  church, 
but  saw  more  coming  down  the  road  and  issuing 
from  the  bridle-paths.  All  came  on  foot  or  on  horse- 
back, sometimes  two  or  three  on  the  back  of  a  faith- 
ful, slow-plodding  nag.  The  men  were  clad  in  Ken- 
tucky jeans,  and  the  women  wore  clean  calico  dresses, 
gingham  aprons,  and  kerchiefs  folded  in  triangular 
shape  over  their  shoulders.  Until  the  meeting  opened 
they  stood  in  little  groups,  inquiring  about  the  state 
of  health  in  the  settlements  and  passing  the  snuff-box 
with  the  gossip. 

All  this  is  primitive,  of  course,  and  your  Northern 
people  laugh  at  it.  A  man  hates  to  dissect  a  laugh: 
it  is  apparently  such  a  good-natured  thing.  But  in 
reality  it  is  commonly  a  very  selfish  thing.  Men  usu- 
ally laugh  because  they  see  others  in  a  ludicrous 
position.  The  merry  ring  would  cease  if  they  saw 
themselves  in  the  same  position.  Hence,  the  ordi- 
nary laugh  takes  its  rise  from  a  secret  and,  perhaps, 
unconscious  comparison  of  self  with  another  to  the 
advantage  of  self.  That  tickles  the  Old  Adam  and— 
that  is  where  the  laugh  comes  in.  That  is  true  of 
most  laughs,  not  of  all.  But  I  fail  to  see  the  advan- 
tage which  allows  even  the  expenditure  of  a  smile, 
humor's  fractional  currency,  at  the  expense  of  this 
simple-hearted  mountain  folk.  In  my  opinion,  clean 
calico  is  more  becoming  to  saints  of  feminine  gender 
than  perfumed  satin;  and,  for  the  life  of  me,  I  cannot 
see  why  a  male  saint  in  his  Sunday  jeans,  carrying  a 
pail  of  swill  to  his  hogs,  should  not  be  said  to  be 


Unequally  Yoked  Together  85 

going  on  a  more  advantageous  errand  for  the  Lord 
than  the  one  in  the  city  who  is  carrying  his  dress 
trousers  to  the  tailor  to  have  them  creased  just  so. 
From  the  view-point  of  angels,  I  think  the  saint  with 
the  slop-bucket  does  not  look  as  foolish  as  the  saint 
with  the  trousers  to  be  creased.  Sartorial  smartness 
and  saintliness  do  not  constitute  a  match  team, 
although,  like  a  mule  and  a  horse,  they  may  be  made 
to  pull  together.  At  any  rate,  my  good  old  father 
Luther  liked  the  appearance  of  these  mountain 
matrons  real  well,  and,  comparing  them  with  those 
saints  of  powder,  feathers,  fluff  and  ribbons,  said: 

"Gold  and  precious  stones  are  magnificent  in  the 
eyes  of  the  world,  but  a  stench  in  the  nostrils  of  God. 
She  is  well  arrayed  and  beautifully  adorned  in  God's 
sight  who  goes  about  in  a  quiet  and  meek  spirit." 
He  was  very  severe  on  the  devotees  of  fashion. 

"When  an  honorable  dame  or  a  young  woman 
dresses  thus,  what  else  does  she  do  than  ape  the 
demi-monde?" 

So  much  for  the  dress  of  our  mountain  folk.  As 
for  gossip,  all  the  daughters  of  Eve  nurse  the  imp, 
and  all  the  sons  of  Adam  pet  it.  The  only  difference 
is  that  some  people  do  not  keep  its  slobbering  bib  as 
clean  as  others  do,  and  it  smells  nasty  and  sour. 
And  besides  all  this,  the  talk  of  the  mountaineers  in 
the  churchyard  is  never  much  out  of  keeping  with 
the  place  and  often  gives  room  to  the  discussion  of 
a  theological  problem  whose  handling  evinces  the 
tutorship  of  the  Spirit. 


86         Little  Journeys  With  Martin  Luther 

In  this  connection  I  was  pleased  to  note  a  change 
in  Luther's  opinions.  When  we  started  on  this  trip, 
he  had  a  strong  bias  against  farmers.  But  now, 
having  come  in  touch  with  these  poor  farmers,  who 
were  hospitable  and  happy,  he  frankly  acknowledged 
his  mistake  and  added: 

"This  is  the  most  exalted  joy  of  all,  that  a  heart 
has  Christ,  the  Savior.  That  one  rejoices  in  excep- 
tional good  fortune,  money,  goods,  power,  honor, 
and  so  on,  is  no  doubt  also  to  be  called  joy;  but  all 
this  is  still  nothing  more  than  childish  and  foolish 
delight." 

It  was  long  past  the  hour  of  meeting  and  we  were 
still  waiting  for  the  chairman.  The  rain  of  the  pre- 
vious night  had  flooded  the  streams.  He  might  make 
a  long  detour,  cross  the  one  bridge  in  all  that  sec- 
tion, and  then  risk  swimming  his  horse  across  sev- 
eral streams,  or  he  might  bide  his  time  till  the 
torrent  had  spent  its  force  and  cross  the  ford.  What 
he  would  be  likely  to  do  was  discussed  by  the  men 
with  as  much  solicitude  as  a  premier's  next  move  in 
statecraft  would  get  in  the  deliberations  of  a  neigh- 
boring cabinet. 

Directly  he  made  his  appearance,  wet  and  mud- 
bespattered.  He  had  chosen  to  risk  his  life  in  the 
mountain  torrents,  rather  than  leave  unperformed 
the  duty  assigned  him.  All  honor  to  these  moun- 
tain pastors,  who  are  in  perils  often  and  count  all 
things  dross  for  the  sake  of  Him  who  redeemed 
them. 


Unequally  Yoked  Together  87 

Ephraim  Munggold,  the  self-appointed  lackey  to 
all  preachers  sound  in  the  faith,  helped  him  to  dis- 
mount and  tied  the  horse  to  a  sapling,  chuckling 
the  while  with  satisfaction.  Then,  after  taking  a 
package  from  the  saddle-bags,  the  minister  went 
through  the  crowd,  shaking  hands,  with  a  smile  and 
kindly  word  for  each.  He  was  smooth-shaven,  old 
and  gray,  and  withal  somewhat  bent,  like  a  shelf 
beneath  its  weight  of  books.  He  had  a  place  in  my 
heart  at  once.  I  think  it  was  because  one  could  see 
he  had  been  on  the  mount  and  in  the  garden  with  the 
Savior. 

On  account  of  his  late  arrival,  dinner  was  served 
under  the  trees  at  once,  so  the  work  of  the  colloquium 
might  proceed  uninterrupted  the  residue  of  the  day. 
Then  the  old  man  entered  the  church  and  we  fol- 
lowed. Luther  took  a  seat  in  one  of  the  pews  to 
the  side  of  the  pulpit,  where  the  elders  sit  on  Sun- 
days and — nod,  provided  they  are  sure  the  preacher 
is  orthodox  and  does  not  need  watching. 

After  a  Scripture  lesson,  remarkable  for  brevity, 
and  an  extemporized  prayer,  noteworthy  for  length, 
the  table  used  in  lieu  of  an  altar  for  communion  pur- 
poses was  moved  out  and  the  examining  committee 
gathered  around  it.  Besides  the  aged  pastor  men- 
tioned there  were  three  others  on  the  committee:  a 
spare  young  man,  who  wore  his  hair  long  like  Wag- 
ner or  Liszt,  and  two  middle-aged  men,  one  of  whom 
was  pastor  of  the  parish.    Two  other  ministers — one 

7 


88         Little  Journeys  With  Martin  Luther 

of  whom,  by  the  way,  was  very  bald— were  also  pres- 
ent; but  they  were  mere  spectators  of  other  men's 
affairs  and  did  not  at  all  seem  to  be  in  sympathy 
with  these  United  Synod  men,  for  when  the  exam- 
ination was  in  progress  they  often  shook  their  heads 
in  disapproval  and  smiled  sarcastically. 

The  senior  preacher  had  placed  aBookofCon- 
cord  on  the  table,  which  led  me  to  think  he  was 
of  old  Tennessee  training,  and,  as  they  took  their 
seats  at  the  table,  the  others  also  deposited  some 
volumes  upon  it  with  that  air  of  learning  and  im- 
portance which  is  so  palpable  in  most  of  the  younger 
men  in  the  South.  The  young  man's  contribution 
was  a  Greek  New  Testament.  It  spoke  vol- 
umes for  him  until,  alas  and  alack,  I  discovered  it 
was  an  interlinear  edition.  But  the  assembly  was 
evidently  awed  by  the  pile  of  learning  on  the  table 
and  expected  great  things  from  the  scribes  instructed 
unto  the  kingdom  of  heaven,  who,  like  a  householder, 
are  to  bring  forth  out  of  their  treasure  things  new 
and  old. 

The  old  man,  in  the  capacity  of  chairman,  stated 
the  object  of  the  meeting,  and  interlarded  his  re- 
marks with  many  nice  things  about  brotherhood, 
unity  of  the  spirit,  and  bonds  of  peace.  It  was  a 
trifle  overdone  and  left  an  unpleasant  taste,  like 
sweet  cakes  scorched  in  the  baking.  Then  he  asked 
in  that  fatherly  tone  which  some  employ  in  cate- 
chizing timid  children: 
"Brother  Martin,  what  is  the  Bible?" 


Unequally  Yoked  Together  89 

"The  Bible  is  God's  Word,"  Luther  replied. 

"And  do  you  accept  every  word  of  the  canonical 
books  of  the  Old  and  New  Testaments  as  inspired?" 

"Yes,  for  they  are  the  words  of  the  Holy  Ghost," 
said  Luther;  and  then,  perhaps  encouraged  by  the 
old  man's  voice  and  manner,  went  on  in  that  easy, 
open  way  of  his,  saying:  "Consequently  they  are  too 
deep  for  any  man,  and  new-born  Christians  have 
merely  the  first-fruits  and  not  the  tenth.  I  am  sat- 
isfied that  I  have  at  least  a  faint  conception  of  what 
God's  Word  is,  and  I  guard  myself  against  doubting 
or  opposing  it." 

"Ah,  that  is  right,"  chuckled  the  old  sire,  "we 
should  revere  the  Book.  And  so  you  love  it  and  read 
it  diligently,  eh?" 

"In  fact,  for  several  years  now,  I  have  read  the 
Bible  through  twice  each  twelvemonth,"  he  an- 
swered. "The  Bible  is  like  a  large  orchard  with  all 
sorts  of  trees  from  which  we  may  gather  divers 
fruits,  for  we  have  in  the  Bible  a  wealth  of  comfort, 
doctrine,  instruction,  exhortation,  warnings,  prom- 
ises and  threats.  There  is  not  a  tree  in  this  orchard 
at  which  I  have  not  hammered  and  from  which  I 
have  not  shaken  a  couple  of  apples  or  pears  at  least." 

* '  Now  to  the  Confessions.  Do  you  believe  the  truth 
as  it  is  set  forth  in  the  Confessions  of  the  Evangel- 
ical Lutheran  Church?" 

"I  believe,"  Luther  answered  in  a  loud,  clear  voice, 
as  if  glad  to  confess  his  faith. 

"Thank  God!"  the  venerable  questioner  exclaimed 


90         Little  Journeys  With  Martin  Luther 

"In  these  last,  perilous  days,  it  is  not  always  so: 
some  quibble  and  are  wise  above  what  is  written. 
But  what  have  you  to  say  of  the  first  Confession,  the 
Apostles'  Creed?" 

"We  neither  made  nor  invented  this  Creed,"  Lu- 
ther replied,  "neither  did  the  former  fathers;  but 
as  the  bee  gathers  honey  from  many  beautiful  and 
fragrant  flowers,  so  this  symbol  was  gathered  from 
the  beloved  prophets  and  apostles,  that  is,  from  the 
entire  Sacred  Scriptures,  and  set  forth  with  exquisite 
terseness  for  children  and  common  Christians.  Thus 
it  is  legitimately  called  apostolic,  for  it  is  so  phrased 
that  one  could  not  state  it  better  and  more  neatly 
in  a  form  so  concise  and  perspicuous.  And  from  of 
old  it  has  ever  been  held  in  the  Church  that  either 
the  apostles  themselves  composed  it,  or  that  it  was 
compiled  from  their  writings  and  sermons  by  their 
most  proficient  disciples." 

"And  now  what  say  you  of  the  second,  the  Nicene 
Creed,  which  magnifies  the  Lord  who  lived  for  us 
and  died  for  us?" 

"For  us!"  exclaimed  Luther  in  a  tone  of  delight, 
almost  snatching  the  words  from  the  old  minister's 
lips,  "For  us!  Conceived  by  the  Holy  Ghost  for 
u s,  born  of  the  Virgin  Mary  for  us,  and  so  to  the 
end.  We  should  pay  special  attention  to  these  little 
words  'for  us.'  The  dear  fathers  did  not  forget  that, 
but  with  much  earnestness  and  care  placed  the  little 
words  us  and  our  in  the  Nicene  Symbol  or  Con- 
fession of  Faith:  'Who  for  us  men,  and  for  our  sal- 


Unequally  Yoked  Together  91 

vation,  came  down  from  heaven,  and  was  incarnate 
by  the  Holy  Ghost  of  the  Virgin  Mary,  and  was  made 
man,  and  was  crucified  also  for  us  under  Pontius 
Pilate.'  In  ancient  times  the  Nicene  Creed  was 
chanted  every  Sunday  in  the  churches  and  as  the 
words  'was  made  man'  were  sung  every  man  fell 
upon  his  knees.  This  was  a  fine,  praiseworthy  cus- 
tom, and  it  should  still  be  so  observed  that  we  thank 
God  with  the  whole  heart  for  the  incarnation  of 
Christ.' ' 

"Now  what  have  you  to  say  of  the  other  oecumen- 
ical symbol?" 

"The  other,  that  of  St.  Athanasius,"  replied 
Luther,  "is  longer,  and,  on  account  of  the  Arians, 
more  fully  develops  one  article,  namely,  how  Jesus 
Christ  is  God's  only  Son  and  our  Lord  in  whom  we 
believe  with  the  selfsame  faith  with  which  we  believe 
in  the  Father,  as  the  text  of  the  first  symbol  says: 
'I  believe  in  God'  'and  in  Jesus  Christ.'  For  if  He 
were  not  true  God  He  should  not  be  honored  with 
the  same  faith  as  coequal  with  the  Father.  This 
St.  Athanasius  contends  for  and  urges  in  his 
confession,  and  it  is  almost  a  credal  defence  of  the 
first  symbol.  It  is  put  in  such  form  that  I  do  not 
know  whether  anything  more  important  or  more  glo- 
rious has  been  written  in  the  Church  of  the  New 
Testament  since  the  times  of  the  apostles." 

The  old  minister  now  took  the  Small  Catechism 
from  the  table,  and,  holding  it  aloft,  asked:  "Do  you 
accept  this  Catechism  also  as  God's  truth?" 


92         Little  Journeys  With  Martin  Luther 

"No  better  word  and  no  better  doctrine  will  ever  be 
brought  forth  than  that  which  is  summed  up  in  the 
Catechism  out  of  the  Sacred  Scriptures,"  he  an- 
swered. "The  Catechism  is  a  real  Lay  Bible  which 
comprises  the  whole  sum  of  Christian  doctrine  which 
every  man  needs  to  know  for  his  salvation.  Just  as 
the  Canticles  of  Solomon  are  called  the  Canticum 
Canticorum,  the  song  above  all  songs,  so  the 
Ten  Commandments  are  the  Doctrina  Doctri- 
narum,  the  doctrine  above  all  doctrines.  From 
it  is  learned  the  will  of  God — what  He  demands  and 
what  we  lack.  In  the  second  place,  the  Creed,  or 
the  confession  of  faith  is  the  Historia  Histori- 
arum,  the  history  above  all  histories,  in  which  are 
set  forth  the  wonderful  works  of  the  Divine  Majesty 
from  creation  to  eternity.  In  the  third  place,  the 
Lord's  Prayer,  the  0 ratio  Dominica,  is  the 
prayer  above  all  prayers,  the  loftiest  form  of  devo- 
tion. It  was  taught  by  our  exalted  Master,  embraces 
all  spiritual  and  bodily  needs  and  is  a  most  efficient 
comfort  in  temptation,  tribulation  and  the  last  hour. 
In  the  fourth  place,  the  holy  Sacraments  are  the 
Ceremonise  Ceremoniarum,  the  most  exalted 
ceremonies,  instituted  by  God  himself  and  sealing 
His  grace  to  us.  Therefore  we  should  love  and  ap- 
preciate the  Catechism  and  diligently  teach  it  to  the 
young.  In  it  is  summed  up  the  right,  old,  true,  pure, 
divine  doctrine  of  the  holy  Christian  Church.  What- 
ever is  against  it  is  to  be  regarded  as  innovation, 
false  doctrine,  drivel,  be  it  of  as  long  standing  or  as 


Unequally  Yoked  Together  93 

plausible  as  it  may.    Be  it  old,  or  be  it  new,  we 
should  guard  ourselves  against  it." 

"You  are  right,"  said  the  examiner,  "this  little 
book  is  a  marvel." 

"So  much  could  not  be  collected  from  the  books  of 
the  fathers,"  said  Luther,  "as  is  now,  by  the  grace 
of  God,  taught  out  of  the  Small  Catechism. ' ' 

"And  the  Augsburg  Confession?"  queried  the 
chairman  as,  highly  satisfied,  he  took  a  pinch  of  snuff. 

"A  glorious  Confession!"  Luther  responded  with 
animation.  "I  like  it  well.  I  have  no  changes  or 
improvements  to  make.  Neither  would  it  become 
me  to  touch  it. ' ' 

"Good,  very  good,"  said  the  old  man.  "You  have 
no  affinity  with  the  spiritual  spawn  of  the  Definite 
Platform*  makers.  Ah,  those  were  perilous  days. 
Then  was  the  Church  in  Gethsemane,  and  certain 
men,  under  the  cover  of  darkness,  would  betray  her 
with  a  kiss  into  the  hands  of  the  sects.  Now  as  to 
the  Formula  of  Concord—" 

"Just  a  word,  please — a  private  word,"  interrupted 
the  young  man,  raising  his  finger  as  one  having 
authority. 

The  committee  held  a  consultation,  and  the  up- 
shot of  it  was  that  no  question  was  asked  concerning 
this  confession.    The  BookofConcord  has  been 


*An  anonymous  pamphlet  of  1855,  having  for  its  aim 
the  displacement  of  the  Augsburg  Confession  in  the  Gen- 
eral Synod. 


94         Little  Journeys  With  Martin  Luther 

gradually  worked  into  the  United  Synod  of  the 
South,  but  it  still  gets  dabs  and  stabs.  Hence  the 
United  Synod  is  like  a  clock  whose  hands  and  gong 
are  out  of  harmony:  it  points  at  twelve  and  strikes 
one.  Other  synods  are  more  or  less  like  this,  except 
the  Missouri  Synod:  it  points  at  twelve  and  strikes — 
thirteen! 

The  old  pastor  evidently  did  not  want  to  expose 
that  which  was  dear  to  him  to  the  unkind  thrusts 
of  the  opposition,  or,  by  pushing  it  forward,  divide 
the  committee,  and  therefore  dropped  his  question; 
but  when  he  did  so  the  strange  ministers  smiled  at 
his  discomfiture.  Turning  to  Luther,  he  continued 
with  the  inevitable  awkwardness  of  a  guileless  man 
who  tries  to  mend  matters  for  himself: 

"Formally,  you  and  I  are  in  concord.  But  you 
spoke  of  believing.    What  do  you  hold  faith  to  be?' ' 

"Faith  is  not  man's  opinion  or  fancy,  which  some 
conceive  to  be  faith,"  Luther  replied;  "but  faith  is 
a  divine  work  in  us  which  changes  and  begets  us 
anew  of  God.  It  mortifies  the  old  Adam,  transforms 
us  into  entirely  different  men  in  heart,  mind,  will, 
sense  and  powers,  and  brings  with  it  the  Holy 
Spirit." 

"But  St.  James  says,  'Show  me  thy  faith  with- 
out thy  works,  and  I  will  show  thee  my  faith  by 
my  works.'  What  of  good  works?"  asked  the  pas- 
tor  of  the  parish. 

"Oh,  this  faith  is  a  living,  busy,  active,  efficacious 
thing,  so  that  it  is  impossible  for  it  not  incessantly 


Unequally  Yoked  Together  95 

to  do  good  works,"  Luther  replied  in  a  burst  of 
eloquence.  "It  does  not  ask  whether  good  works  are 
to  be  done,  but  before  the  question  has  been  asked, 
it  has  already  done  them,  and  is  always  doing  them. 
But  he  who  does  not  these  good  works  is  a  faithless 
man  who  is  always  groping  and  looking  for  faith 
and  works,  and  nevertheless  knows  neither  what 
faith  is  nor  what  good  works  are,  though  he  prate 
volubly  about  faith  and  good  works." 
"We  will  come  to  the  subject  of  good  works  after 
a  while,"  said  the  chairman.  "Drop  this  now.  Let 
us  go  on  in  an  orderly  way. ' '  Then,  as  he  pulled  out 
his  oaken  snuff-box,  he  quoted  the  passage  which 
is  almost  reduced  to  a  condition  of  servitude  by  fre- 
quent use,  to-wit:  "Let  everything  be  done  decently 
and  in  order."  The  snuff-box,  which  he  had  passed 
around  the  table,  returned  to  him  untouched,  for 
some  people  tickle  themselves  with  snuff,  and  some 
tickle  themselves  with  self -adulation — merely  a  dif- 
ference in  the  kind  of  snuff. 

After  several  hearty  sneezes,  the  old  minister 
began  again  to  question  with  the  courtesy  and  delib- 
erateness  of  the  old-school  gentleman  of  the  South- 
land. He  asked,  "Who  is  God  the  Father?"  and 
followed  it  up  with  questions  on  God's  attributes 
and  works,  leading  over  to  the  Work  of  Redemption 
by  bringing  out  man's  fall;  and  then  in  a  similar 
manner  he  covered  the  Work  of  Redemption  and  led 
over  to  the  Dispensation  of  the  Spirit.  The  vener- 
able father  was  no  great  dogmatician,  but  he  was 


96         Little  Journeys  With  Martin  Luther 

far  too  wise  to  risk  making  a  fool  of  himself  by 
attempting  to  lead  the  applicant  over  ground  unfa- 
miliar to  himself;  so  he  simply  took  the  three  articles 
of  the  Apostles'  Creed  and  followed  his  well-blazed 
and  oft-trodden  path.  It  was  a  thorough  piece  of 
work  and  must  have  been  highly  edifying  to  the 
congregation.  Luther's  replies  constituted  a  bril- 
liant exposition  of  the  creed.  But  for  all  that  the 
bald  visitor  showed  very  plainly  that  he  considered 
the  examiner's  course  to  be  entirely  too  simple  for 
a  colloquium.  Perhaps  he  was  right.  If  so,  he  was 
more  correct  in  judgment  than  courteous  in  de- 
meanor. Yet  it  is  not  wise  to  sneer  at  that  which  is 
simple  and  doff  the  hat  to  that  which  is  intricate, 
for  depth  is  often  an  illusion  and  a  snare.  We  can 
see  to  the  bottom  of  a  deep  stream  if  the  water  is 
clear,  but  we  cannot  penetrate  beyond  the  surface 
of  a  shallow  stream  if  the  water  is  muddy.  Noticing 
this,  some  theologians  get  a  reputation  for  depth  by 
stirring  up  a  little  sand,  or,  if  it  be  in  polemics  *  a 
lot  of  dirt. 


*I  have  a  curious  manuscript  by  the  author  of  this 
work.  It  is  entitled  The  Convocation  at  Bug 
House,  and,  though  not  finished,  contains  not  a  little 
to  the  point  here.     In  part,  this  story  runs  as  follows : 

Some  excerpts  from  the  diary  of  an  itinerant  Ohio 
pioneer  minister  had  been  published  in  a  church  paper 
and  were  inadvertently  come  upon  by  a  bold  cimcx 
lectularius,  a  thing  which,  in  Philadelphia,  Gettys- 
burg, St.  Louis,  and,  in  fact,  everywhere  outside  of  Ohio. 


Unequally  Yoked  Together  97 

The  examination  ran  along  smoothly  till  the  old 
man  got  into  the  third  article. 

"What  is  the  Church?"  he  asked,  taking  another 
pinch  of  snuff  and  pulling  a  red  bandana  from  a  rear 
pocket 
"The  communion  of  saints,"  Luther  replied. 
A  sneeze  was  now  due  from  the  old  minister,  and 

is  vulgarly  called  a  bedbug.  Now  this  cimex  lectu- 
larius  took  mortal  offence  at  what  was  printed,  for 
whithersoever  the  itinerant  had  gone  he  had  found  a 
ranting  kind  of  religionists  and  also  the  aforesaid  kind  of 
bugs,  and  in  recording  the  fact  he  always  coupled  a  de- 
nunciation with  it.  Whether  the  denunciation  was  meant 
for  the  sect  or  the  insect  is  not  clear,  but  his  bugship  took 
it  as  leveled  wholly  against  his  kind.  Hence,  to  prevent 
himself  from  bursting  with  indignation,  he  called  an 
"oecumenical  council"  of  insects,  carefully  stipulating, 
however,  that  the  meeting  should  not  be  opened  with 
prayer,  that  no  division  or  subdivision  should  be  held 
responsible  for  anything  done  at  the  meeting,  and  that 
the  moot  question,  Which  kind  of  bugs  are  the 
buggiest  bugs  in  all  bugdom?  should  not  be  so 
much  as  mentioned. 

And  so,  in  due  course  of  time,  the  convocation  met  at 
Bug  House.  But  despite  the  liberal  terms  of  the  call,  a 
rumpus  was  raised  on  the  seating  of  a  butterfly  from  Get- 
tysburg. The  protesters  alleged  it  to  be  a  turncoat,  and 
pretended  they  did  not  know  how  to  classify  a  thing  that 
is  a  worm  at  one  time  and  a  fly  at  another.  But  when  the 
insects  realized  how  many  of  them  this  principle  would 
affect,  they  settled  the  question  post-haste  in  favor  of  the 
butterfly  and  got  down  to  business. 

Many  subjects  were  discussed,  but  all  that  was  said 


98         Little  Journeys  With  Martin  Luther 

he  enjoyed  it.  The  young  man,  he  of  the  long  hair 
and  interlinear  Greek  Testament,  took  a  mean  advan- 
tage of  that  sneeze  and  put  his  foot  into  the 
examination. 

"Do  you  mean  to  say  the  Church  has  its  essence  in 
the  Lord's  Supper?"  he  asked  with  evident  self- 
importance. 

bore  upon  the  general  thesis  that  man  had  no  reason  to 
be  proud  and  look  to  the  extinction  of  all  insects,  for  they, 
in  their  special  spheres,  were  one  and  all  superior  to  him 
and  he  was  most  assuredly  beholden  to  them.  The 
speakers  proved  to  the  satisfaction  of  all  bugdom  that 
the  bee  taught  man  political  economy,  the  ant  industry, 
the  silkworm  weaving,  the  hornet  paper-making,  the 
mosquito  drilling,  the  firefly  electric  lighting,  the  cater- 
pillar coffin-making,  the  cabbage-worm  the  manufacture 
of  sauerkraut,  the  grasshopper  how  to  spit  tobacco-juice, 
and  so  on  to  the  end  of  the  chapter  there  was  nothing  at 
all  which  the  wise  bug  had  not  taught  fool  man. 

However,  since  the  conduct  of  a  preacher  had  given 
the  occasion  for  the  meeting,  the  cloth  came  in  for  most 
of  the  animadversions.  Finally,  when  their  bugships 
came  to  declare  which  bug  had  taught  man  defamatory 
polemics,  they  came  near  falling  out  among  themselves 
and  so  giving  a  practical  demonstration  of  the  art  and 
their  respective  ability  to  teach  it. 

The  hornet  had  been  first  to  speak  and  claimed  all  the 
credit,  averring  truthfully  enough  that  his  tribe  had 
taught  man  both  how  to  make  paper  and  how  to  fill  it 
with  stingers.  However,  the  cimex  lectularius 
insisted  that  he  was  the  first  to  teach  writers  how  to  draw 
blood,  a  statement  which  the  mosquito  contradicted,  say- 
ing, "Your  nocturnal  worship  may  have  taught  the  pugil- 


Unequally  Yoked  Together  99 

Luther  looked  at  him  with  blank  amazement. 

"God  be  praised,"  he  said  brusquely,  "a  child  of 
seven  years  knows  what  the  Church  is,  namely,  the 
saints,  holy  believers  and  lambs,  who  heed  the  voice 
of  their  Shepherd.  For  thus  the  children  confess, 
'I  believe  in  the  holy  Christian  Church.'  " 

"Then  this  member  of  the  Creed,  'communion  of 
saints,'  expresses  no  new  thought?"  he  queried. 

"No,"  answered  Luther.  "And  for  that  reason  this 
member,  'the  communion  of  saints,'  was  not  repeated 
in  ancient  times,  as  may  be  seen  from  the  exposition 
of  the  Creed  by  Rufinus.  But  a  marginal  gloss  was 
affixed  which  explained  holy  Christian  Church  by 
'communion  of  saints.'  In  the  course  of  time  it  was 
incorporated  into  the  text,  and  we  now  repeat  both." 
The  young  man  looked  nonplussed.  To  him  com- 
munion here  signified  Lord's  Supper,  and  was  his 
warrant  for  altar-fellowship.    He  reasoned  thus:  the 

ist  but  not  the  polemicist,  for  here  the  scientific  thing  is 
to  get  in  your  work  and  then  get  gracefully  out  of  the 
way,  and  that  he  learned  from  me."  "No,  no,"  vociferated 
the  flea,  "that  is  t  h  e  point  I  taught  him !"  "But  it  was 
I,"  said  the  jigger,  "it  was  I  that  taught  him  how  to  make 
an  opponent  scratch  and  scratch  and  scratch  without  sur- 
cease." "Bosh!"  exclaimed  the  house-fly,  "you  are  all 
taking  too  much  credit  to  yourselves.  'Tis  we  who  taught 
the  defamatory  polemicist  how  to  get  the  material,  going 
as  we  do  with  equal  facility  from  honey-pot  to  dunghill." 
"But  polemics  must  needs  be  ignescent,"  said  the  firefly, 
"and  we  taught  the  scrappers  how  to  strike  fire."  "So  be 
it,"  gasped  the  moth,  "so  be  it ;  yet  you  must  all  concede 


100       Little  Journeys  With  Martin  Luther 

Creed  says,  communion  of  saints;  all  who  believe  axe 
saints;  therefore,  commune  all  who  come.  Finally 
he  said: 

"Do  you,  or  don't  you,  believe  in  the  intercommun- 
ion of  saints?  What  do  you  say  of  allowing  others 
to  commune  at  our  altars?" 

"Blessed  is  the  man  who  hath  not  walked  in  the 
way  of  the  Sacramentarians,"  he  replied,  "nor  sat 

that  it  was  my  progenitors  who  showed  him  how  to  riddle 
the  fabric  of  opposing  argument  with  holes,  which,  after 
all,  is  the  main  thing."  "Nay,  that  is  not  the  main  thing," 
countered  a  bumblebee  from  Philadelphia;  "the  main 
thing  is  to  do  the  nasty  thing  in  a  nice  way — wear  a  soft 
velvet  dress  and  hide  the  stinger  underneath — and  that 
we  bumblebees  taught  the  polemicist." 

There  was  a  deal  more  of  like  talk  from  other  insects 
till  a  lady  bug  from  Iowa  mounted  a  rose  petal  and  said: 
"It  is  not  seemly  that  we  spend  our  time  in  wrangling 
when  more  weighty  matters  await  our  attention.  I  there- 
fore offer  a  compromise  declaration  whereby  the  matter 
shall  not  be  settled  to  the  detriment  of  any,  but  each  shall 
have  the  honor  due  him,  to-wit:  it  shall  be  declared  by 
us  that  the  polemicist  is  the  composite  product  of  all  bug- 
dom,  how  much  each  kind  of  bug  has  contributed  being 
left  an  open  question  for  the  present."  And  now 
what?  Aye,  on  all  sides  there  was  chirping,  and  whiz- 
zing, and  buzzing,  and  clatter  of  protest.  Should  all  bugs, 
share  the  honor  achieved  by  one  division  of  bugs? 
Nevermore ! 

Now  at  this  very  moment  came  there  upon  the  scene 
a  belated  tumblebug  that  had  pushed  his  sphere  all  the 
way  from  Missouri.  When  he  asked  what  all  this  ado 
was  about,  the  ladybug  made  bold  to  reply,  saying :  "Each 


Unequally  Yoked  Together  101 

in  the  seat  of  the  Zwinglians,  nor  followed  the  coun- 
sels of  the  Zurichers." 

The  young  minister's  face  flushed. 
"If,  as  even  you  strict  Lutherans  say,  the  Sacra- 
ment does  not  depend  upon  the  belief  or  the  unbelief 
of  the  administrator,  I  can't  see  that  it  makes  any 


and  every  bug  here  present  avers  that  its  kind  taught  the 
defamatory  polemicist  how  to  handle  himself  in  the  lists." 
Then  the  tumblebug  straightened  up  and  bellowed  with 
exceeding  great  stomach:  "Shut  up,  you  little  bugs  and 
big  bugs,  you  rich  bugs  and  poor  bugs,  and  hearken  unto 
me !  Hold  your  peace,  I  say ;  I  'm  from  Missouri !  It 
was  not  your  tribes,  but  it  was  mine  that  instructed  these 
dunderheads  in  this  genteel  art,  for  is  it  not  plain  that 
we  taught  them :  I.  Where  and  how  to  gather  the  mate- 
rial; II.  How  to  round  it  out  nicely,  aye,  even  attrac- 
tively; III.  How  to  make  it  at  one  and  the  same  time 
offensive  and  defensive :  (a)  so  it  can  be  easily  rolled  to 
its  destination,  and  (b)  not  be  touched  by  gainsayers 
without  odoriferous  consequences ;  and  IV.  How  to  place 
in  each  contribution  the  ovum  and  the  potential  heat  to 
hatch  another  one,  which  is  a  very  important  thing  in  the 
practice  of  this  art.  And  now,  if  you  do  not  accept  what 
I  say,"  he  fairly  roared,  "I  'm  from  Missouri,  and  I  '11 
show  you!"  Thereupon  his  worship  got  behind  his  big 
ball  and  rolled  it  straight  towards  the  assembly,  which, 
taking  fright  at  the  weight  of  this  mode  of  argument,  fled 
for  dear  life. 

And  so  the  origin  of  ecclesiastical  defamation,  stench 
and  all,  was  settled  without  a  dissenting  voice  in  the  con- 
vocation at  Bug  House ;  and,  lo,  even  to  this  day,  no  big 
bug  nor  little  bug  has  been  able  to  prove  any  other  origin 
for  it. — E  d  i  t  o  r. 


102       Little  Journeys  With  Martin  Luther 

difference  at  what  altar  we  commune,  for  we  shall 
always  receive  the  same  thing. ' ' 

"Unless,"  interjected  Luther  impatiently,  "unless 
it  were  in  consequence  of  their  having  first  changed 
the  word  and  institution  of  God  and  explained  them 
otherwise  than  they  ought,  as  the  present  enemies 
of  the  Sacrament  do.  These  doubtless  have  nothing 
but  bread  and  wine  in  the  Supper,  because  they  have 
neither  the  word  nor  the  instituted  order  of  God,  but 
have  perverted  and  changed  it  according  to  their  own 
conceits. ' ' 

"Narrow,  shameful,  bigoted,"  the  young  minister 
whispered  to  his  companions. 

"No,  he  is  perfectly  right,  perfectly  right, ' '  rejoined 
the  venerable  father,  who  had  just  tucked  his  ban- 
dana in  the  antipodes  of  his  coat,  drawn  his  finger 
across  his  nose  and  was  free  now  to  attend  to 
business. 

In  a  few  moments  he  and  the  other  members  of 
the  committee  were  in  private  consultation.  It 
grew  into  a  wrangle  loud  enough  at  times  to  be 
understood.  It  was  three  against  one.  And  the 
three  having  the  least  argument  did  the  loudest 
talking. 

While  this  was  in  progress,  Luther,  with  hands 
behind  his  back,  paced  the  floor. 

One  of  the  strange  ministers  threaded  his  way 
through  the  crowd  and  came  up  to  Luther.  Though 
he  spoke  in  a  whisper,  I  heard  him  say:  "I  must 
start  home.    This  is  a  loose  synod — very  weak  in 


Unequally  Yoked  Together  103 

the  knees.  The  Synodical  Conference  is  the  alone- 
right-believing  synod.  Go  to  St.  Louis.  I  will  write 
her  most  honorable  president  about  you." 

While  this  private  interview  was  taking  place,  the 
other  ministerial  intruder  strained  forward  in  his 
pew,  keeping  tight  eye-grip  on  the  twain.  So  soon 
as  the  bald  man  had  withdrawn,  he  edged  tiptoe  to 
Luther  and  talked  in  a  whispered  pur. 
"God's  grace  has  not  been  bestowed  on  you  in 
vain,"  I  overheard.  Then,  after  a  bit,  I  caught: 
"God  has  opened  a  great  and  effectual  door  to  us 
here  in  the  South."  Then  piecemeal:  "Tennessee 
*  *  *  Ohio  Synod  *  *  *  whole  truth  *  *  *  this 
land  *  *  *  she  only."  And  finally:  "You  will  see 
this  clearly  if  you  read  The  Error  of  Modern 
Missouri." 

So  that  is  why  these  men  were  here:  that  is  why 
they  had  come  south  of  the  Potomac!  I  liked  it  not. 
That  is  how  the  eagle  watches  the  osprey,  how  the 
raven  watches  the  sick  sheep. 

At  the  table  the  discussion  waxed  warmer.  Most 
of  what  the  young  man  was  saying  could  be  made 
out.    Coming  again  to  where  I  sat,  Luther  stooped 
over  and  said: 
"The  donkey  has  ventured  on  thin  ice!" 

That  expressed  it,  for  this  unlicked  cub  theologue 
was  prating  sentiment  sans  sense. 

Gray  with  emotion  was  the  face  of  the  venerable 
pastor.    The  other  three  were  against  him.    His  was 

8 


104       Little  Journeys  With  Martin  Luther 

a  hopeless  case:  he  could  give  them  the  arguments, 
but  he  could  not  give  them  the  brains  to  understand 
the  arguments.    Finally  he  rose  and  exclaimed: 
"I  can  no  longer  co-operate  with  you!" 

Then  he  turned  to  the  congregation.  His  eyes 
were  aflame. 

"I  declare  here  before  God  and  the  Church,"  said 
he,  holding  up  his  right  hand,  "that  I  am  opposed 
to  pulpit-fellowship  and  altar-fellowship  with  those 
of  different  faith,  and  to  secret  societies  of  doubtful 
or  deistic  character.  Brethren,  I  cannot  co-operate 
with  these  men  and  shall  withdraw.  'Try  the  spirits, 
whether  they  be  of  God.'  "  Turning  to  Luther  he 
said:  "Make  thou  a  good  confession." 

Then  he  stalked  out  with  a  feeling  of  kinship  to 
the  confessors  of  old. 

The  people  were  taken  aback.  Not  even  Ephraim 
Munggold,  who  always  acted  as  hostler,  made  a  move. 
Ephraim' s  jaw  hung  low,  as  if  he  were  trying  to  take 
in  the  situation  through  his  mouth. 

Luther's  comment  to  me  was  terse. 
"Two  divines  who  are  antagonistic  cannot  walk 
together."  Then  glancing  at  the  remaining  pastors, 
of  whom  he  did  not  seem  to  think  highly,  he  said: 
"The  laity  desire  pure  and  firm  teachers  whom  they 
can  trust." 

This  incident  illustrates  pretty  well  the  conditions 
which  obtain  in  the  United  Synod  of  the  South.  The 
conservatives  come  to  synod  smiling  and  depart  pro- 
testing, and  the  ensuing  chapters  begin  and  end  in 


Unequally  Yoked  Together  105 

the  same  way.    Meanwhile,  the  eagle  watches  the 
osprey  and  the  raven  watches  the  sheep. 

The  venerable  father  out  of  the  way,  the  young 
man  ran  his  fingers  through  his  hair,  assumed  an 
air  of  importance  and  delivered  himself  of  this: 

1 'Animated  by  the  spirit  of  love,  the  sundered 
bodies  of  Protestants  are  working  for  union,  and  you 
old-school  Lutherans  are  standing  in  the  way  of  it 
and  the  answer  to  the  Master's  prayer  that  His  fol- 
lowers be  one  even  as  He  and  the  Father  are  one,  and 
I  don't  know  what  else  you  can  say." 

"My  dear  sirs,  what  shall  we  say?"  Luther  rejoined. 
"Our  lot  is  that  of  the  sheep  which  went  to  the  water 
with  a  wolf.  The  wolf  entered  the  stream  above, 
the  sheep  below.  The  wolf  began  to  accuse  the  sheep 
of  making  the  water  muddy  for  him.  The  sheep 
answered:  'How  can  I  make  the  water  muddy  for 
you,  inasmuch  as  you  are  upstream  and  are  making 
it  roily  for  me?'  But,  to  be  brief,  the  sheep  had  to 
bear  the  blame.  So  these  sectaries,  who  have  kindled 
the  fire  as  they  themselves  lustily  boast  and  call  it 
a  blessing,  are  now  trying  to  put  the  blame  for  divi- 
sion on  us.  Who  told  Dr.  Carlstadt  to  begin?  Who 
told  Zwingli  and  (Ecolampadius  to  scribble?  Have 
they  not  done  so  of  their  own  volition?  We  would 
have  gladly  preserved  concord  and  would  still  do 
so;  but  they  would  not.  Now,  forsooth,  we  are  to 
blame!" 

If  the  young  man  saw  the  force  of  this,  he  ignored 
it  entirely  and  let  loose  in  a  rhapsody  on  brotherly 


106       Little  Journeys  With  Martin  Luther 

love.    Luther  squelched  him  by  raising  his  hand 
and  saying: 

"There  is  no  rhetoric  of  sufficient  force  to  hood- 
wink an  honest  conscience.  Accursed  be  the  lore 
and  peace  purchased  at  the  cost  of  God's  Word." 

"But  you  must  admit,' '  cut  in  the  other  member  of 
the  committee,  "that  your  exclusiveness  stands  in 
the  way  of  mending  matters,  just  as  they  claim,  and 
that  there  is  some  ground  for  what  they  print." 
Luther's  face  colored  with  indignation. 

"They  ought  to  be  ashamed  in  the  presence  of  the 
people  and  not  write  such  audacious  lies,"  he  ex- 
claimed, rising  to  his  feet.  And  now  every  sentence 
was  a  hammer-blow.  "They  say  peace  should  be 
preserved  and  are  constantly  disturbing  it,  as  every- 
body knows.  They  also  take  delight  in  seeing  this 
evil  spread.  Again,  they  say  the  difference  is  a 
little  matter,  and  yet  there  is  nothing  which  they 
are  so  much  concerned  about  as  this  very  thing:  no 
time  is  left  for  anything  else.  In  this  they  pose  as 
martyrs  and  saints,  and  whoever  will  not  follow 
them  in  their  vagaries  is  no  Christian  and  knows 
nothing  of  Scripture  or  Spirit." 

Truer  words  were  never  uttered  of  the  audacity 
and  rapacity  of  sectarianism. 

By  this  time  our  young  man  eloquent  had  recov- 
ered sufficiently  to  essay  a  defense  of  the  men  who 
give  our  weak  brethren  the  right  hand  of  fellowship 
while  they  try  to  steal  our  sheep  with  the  left. 

"Upon  acquaintance,"  quoth  he  meekly,  "these 


Unequally  Yoked  Together  107 

men  always  prove  to  be  humble.    They  evince  a  fine 
spirit  in  private  intercourse." 

"It  is  worse  and  more  dangerous  to  fellowship 
schismatics  and  sectaries  who  assume  humility  and 
ingratiate  themselves  with  the  people,"  Luther  ex- 
plained. "That  is  what  is  meant  by  affiliating  with 
the  Canaanites,  that  is,  with  those  who  distort  and 
yield  God's  Word." 

"Well,  sir,"  said  the  pastor  of  the  parish  in  a  mean 
tone,  "all  I  've  got  to  say  is  that  such  conduct  as 
you  prescribe  would  render  us  deservedly  unpopular 
in  any  community." 

"It  is  a  dangerous  and  an  offensive  thing,"  Luther 
replied  with  warmth,  "and  veritable  idolatry  to 
strive  in  this  manner  for  friendship,  worldly  favor, 
wealth  and  power.  Man  is  so  blinded  thereby  that 
he  departs  from  the  Word  of  God.  Thus  many  in 
our  time  have  fallen  away  from  the  Word." 

This  was  a  deserved  rebuke.  To  barter  truth  for 
popularity  is  the  act  of  a  Judas.  But  these  men 
were  actually  not  sure  of  the  doctrine  they  taught 
in  the  name  of  God.  That  was  the  amazing  thing: 
that  was  the  shameful  thing.  Turning  uneasily  on 
his  chair,  one  of  them  said: 

*  'What  you  assert  is  all  very  good,  provided — pro- 
vided we  are  right  and  all  the  other  denominations 
are  wrong;  but  they  are  just  as  likely  to  be  right  as 
we  are." 

Luther  stepped  closer  to  the  table.  His  falcon 
eyes  were  flashing  fire. 


108       Little  Journeys  With  Martin  Luther 

"Above  all  things,"  he  exclaimed,  "we  must  be 
sure  that  the  doctrine  we  preach  is  God's  Word. 
God  be  praised,  I  know  positively  that  the  doctrine 
which  I  preach  is  the  Word  of  God.  I  have  now 
banished  from  my  heart  all  other  doctrines  of  what- 
soever name  and  have  overcome  those  heavy  cogita- 
tions and  temptations  which  sometimes  tormented 
me  like  this:  Art  thou  the  only  man  who  has  God's 
Word  pure  and  clear,  and  all  the  rest  have  it  not? 
In  this  way  doth  Satan,  under  the  guise  of  God's 
Church,  vex  and  torment  us.  Verily  in  this  case  we 
must  not  only  be  well  armed  with  God's  Word  and 
well  grounded  therein,  but  we  must  also  have  the 
certainty  of  the  doctrine,  otherwise  we  shall  not  be 
able  to  stand  in  the  combat.  A  man  must  be  able 
to  say  courageously:  I  know  with  absolute  certainty 
that  what  I  teach  is  solely  the  Word  of  the  High 
Majesty  of  God  in  Heaven,  His  final  pronouncement, 
the  eternal,  unchangeable  truth,  and  whatsoever  does 
not  agree  with  this  doctrine  is  a  fabrication  spun  by 
the  devil,  false  and  bad.  For  God  cannot  lie:  I  have 
His  Word:  that  will  not  fail  me." 

Then  he  picked  up  a  Bible.  The  committeemen 
looked  up  as  if  they  were  shrinking  from  him. 
Thus  uncertainty  cringes  before  conviction.  Open- 
ing the  book,  and  pointing  to  the  passage,  Luther 
said: 

"Now  St.  Peter  says  here,  'If  any  man  speak,  let 
him  speak  as  the  oracles  of  God. '  This  point  is  to  be 
kept  well  in  mind:  No  man  is  to  preach  any- 


Unequally  Yoked  Together  109 

thing    unless   he   be    certain   that   it   is 
God's  Word." 

Well  said,  thought  I.  You  are  an  upright  man 
and  would  never  risk  lying  and  deceiving  in  the 
name  of  Almighty  God,  as  do  those  preachers  who 
confess  that  they  do  not  know  which  denomination 
is  right.    As  he  laid  down  the  Bible,  he  concluded: 

"I  ask  no  vision  and  desire  no  miracle;  neither 
would  I  give  credence  to  any  angel  that  would  teach 
me  otherwise  than  God's  Word  teaches." 

Then  he  began  again  to  pace  the  floor,  for  the 
spirit  was  stirred  up  within  him. 

There  was  a  short  lull  in  which  the  committeemen 
gave  each  other  woebegone  looks.  And  when  the 
silence  seemed  overlong  and  oppressive,  the  young 
man  of  the  long  hair  rose  and  said  in  a  respectful 
tone: 

"If  we  were  to  concede  that  you  are  certain  that 
your  doctrine  is  God's,  could  you  not  let  others  teach 
as  they  please  and  not  testify  against  them,  but  co- 
operate in  common  work  and  dwell  in  love  and 
peace?" 

"My  dear  sirs,  no  such  love  and  peace  for  me,"  he 
answered,  facing  about  sharply.  "Were  I  to  murder 
a  man's  wife  and  child  and  seek  his  life  besides,  and 
then  say  to  him:  'My  dear  friend,  let  us  have  peace. 
We  will  love  each  other.  It  is  not  of  such  grave  im- 
portance anyhow  that  we  should  fall  out  over  it.' 
What  would  that  man  say?  How  very  dear  I  should 
be  to  him!    Such  is  the  conduct  of  the  sects." 


110       Little  Journeys  With  Martin  Luther 

The  committee  held  a  private  consultation. 

"Well,  there  's  no  use  of  continuing  this,"  said  one 
of  them  half  aloud,  "for  he  is  a  stubborn,  hidebound 
prophet.  This  obstinate  old  man  will  never  do  for 
our  United  Synod." 

Luther  overheard  the  latter  part  of  it  and  quickly 
rejoined: 

"That  I  refuse  to  enter  into  this  union,  you  must 
not  ascribe  to  my  obstinacy;  but  if  you  will  deal  at 
all  justly  you  must  attribute  it  to  my  righteous  con- 
science and  the  necessity  of  my  faith.  The  Lord 
Jesus  enlighten  us  and  make  us  perfectly  one. ' ' 

"What!  It  is  we  who  refuse  to  accept  you,  and 
I'd  have  you  understand  that  fully,"  the  smart 
young  man  declared  with  rising  choler.  "With  your 
unpopular  notions  and  practices  you  couldn't  stand 
in  any  parish  I  know  of." 

Luther  retorted  with  all  the  emphasis  of  his 
soul: 

"I  would  rather  fall  with  Christ  than  stand  with 
Cassar!" 

"Let 's  adjourn,"  said  one. 
The  words  were  scarcely  uttered  when  another 
raised  his  hands  and  pronounced  the  benediction. 

It  was  abrupt,  but  it  was  all  over,  and  Martin 
Luther  had  been  rejected  by  another  Lutheran  synod. 
It  was  too  bad.  I  felt  for  him  and  said,  as  we 
mounted  our  horses: 

1  'Well,  this  thing  is  deplorable.  I  suppose  you  will 
try  the  General  Council  next.    It  is  hard  to  tell  what 


Unequally  Yoked  Together 


111 


will  come  to  pass  there.    They  are  good  fellows, 
but-" 

"I  do  not  know  what  will  yet  come  to  pass,"  he 
interrupted  with  a  smile  that  was  tinctured  with  sor- 
row, "but  if  I  did,  I  should  get  no  gray  hair  on  that 
account. ' ' 

Our  companion  came  and  we  rode  away  in  the 
lengthening  shadows  of  the  declining  day. 


(§^?^S®®OgS§S©@@£§J 


VII.  THE  KING'S  BUSINESS  REQUIRES  HASTE 


No  wild  enthusiast  ever  yet  could  rest 

Till  half  mankind  were  like  himself  possessed. 


-Cowper. 


T  was  early  the  next  morning.  At 
the  garden  gate  our  horses  were 
pawing  and  whinnying,  impatient 
to  be  off. 

"If  you  are  set  on  going,"  said 

the  miller,  with  whom  we  were 

lodging,  "the  nags  are  saddled; 

but  I  still  wish  you  'd  settle  on 

biding  a  day  with  me." 

Luther  said  he  had  a  manuscript  to  finish  and  was 
anxious  to  get  back  to  the  Shenandoah  Valley. 

"I  reckon  you  'd  better  start  immejiately,  if  not 
sooner,"  drawled  our  old  mountaineer,  "for  the  way 
I  'm  goin'  to  show  you,  to  save  climbing  the  moun- 
tain, is  right  smart  farther,  and  you  '11  not  git  back 
to  the  valley  much  afore  nightfall  nohow." 

Saying  we  should  set  out  in  a  few  minutes,  Luther 
went  to  thank  the  housewife  and  bid  her  invalid  son 
farewell.  We  all  felt  that  the  death  angel  was  hov- 
ering near. 

The  mother  pushed  the  door  ajar,  and  Luther  en- 
tered, hailing  the  young  man  with  a  cheerful  good- 
morning  and  a  heartfelt  "Grace  and  peace  in  Christ 
Jesus." 

(112) 


The  King's  Business  Requires  Haste       113 

The  boy,  just  verging  on  manhood,  was  lying  in 
the  last  stage  of  consumption.  A  ray  of  light  strug- 
gled through  the  morning-glories  at  the  window, 
slanted  across  the  white  hand  on  the  counterpane  and 
fell  on  the  Bible  beside  it,  lighting  its  pages  with 
a  golden  glow. 

Luther  picked  up  the  sacred  volume — it  was  open 
at  the  fourteenth  chapter  of  St.  John — read  the  sec- 
ond and  third  verses,  said  a  few  words  by  way  of 
explanation  and  application,  and  then  raised  his  eyes 
and  offered  a  terse,  fervent  prayer.  That  was  his 
way,  for  he  was  wont  to  say,  "Few  words  and  much 
meaning  is  Christian:  many  words  and  little  mean- 
ing is  heathenish. ' ' 

Heaven  seemed  very  near  to  us.  Methinks  when 
a  Christian  falls  asleep  angels  gather  around  to  sing 
a  lullaby. 

He  then  asked  the  youth  what  sort  of  a  present 
he  would  take  with  him  for  the  dear  Father  in 
heaven.    The  young  man  replied: 

"Everything  that  is  good,  dear  father — everything 
that  is  good." 

"But  how  can  you  bring  Him  everything  that  is 
good,  seeing  you  are  nothing  but  a  poor  sinner?"  he 
asked  in  a  tone  of  surprise. 

"Dear  father,  I  will  take  to  my  God  in  heaven  a 
penitent,  humble  heart  sprinkled  with  the  blood  of 
Christ." 

' '  Truly, ' '  exclaimed  Luther, ' '  this  is  everything  good. 
Then  go,dear  son;  you  will  be  a  welcome  guest  to  God." 


114       Little  Journeys  With  Martin  Luther 

And  he  laid  his  hand  upon  his  head  and  blessed 
him. 

When  we  were  out  of  the  room,  Luther  turned 
to  the  mother.  "Be  of  good  courage,"  he  said. 
"Whether  we  live  or  die,  we  are  the  Lord's.  We 
Christians  ought  not  to  grieve:  we  know  it  must  be 
thus.  We  have  the  absolute  assurance  of  eternal 
life,  for  God,  who  has  promised  it  to  us  through  His 
Son,  cannot  lie.  I  sent  a  saint  to  heaven;  yes,  I  sent 
two  thither.  If  I  could  bring  my  daughter  back, 
and  she  could  fetch  me  a  kingdom,  I  would  not 
doit." 

Thus  he  tried  to  ease  a  wounded  heart  with  the 
balm  that  had  healed  his  own.  For  this  fruitage  of 
pain  Paul  blessed  God,  "who  comforteth  us  in  all 
tribulation,  that"— and  let  me  lay  stress  on  it — 
"that  we  may  be  able  to  comfort  them  which  are 
in  any  trouble." 

Now  a  whinny  penetrated  the  hall  and  told  us 
plainly  that  it  was  high  time  we  were  in  our  saddles. 

We  thanked  the  miller  and  set  out  in  a  lope,  as 
the  horses  would  have  it.  The  road  followed  the 
stream,  and  projecting  hills  soon  hid  the  white  cot- 
tage that  had  so  generously  entertained  the  three 
of  us  and  would  probably  ere  set  of  sun  receive  an- 
other guest,  grim,  silent,  unbidden. 

Our  steeds  soon  rued  their  impatience  and  settled 
down  to  a  slower  pace. 

"Ah,  what  numerous  kinds  of  death  we  human  be 
ings  are  subject  to,"  Luther  remarked,  still  thinking 


The  King's  Business  Requires  Haste       115 

of  the  scene  in  the  cottage.  "We  feel  and  see  almost 
nothing  but  disease:  as  many  as  there  are  members 
of  the  body,  so  many  are  the  diseases. ' '  Then,  after 
a  moment's  reflection,  he  added:  "Death,  which  is 
the  penalty  for  sin,  becomes  for  Christian  men, 
through  the  tender  mercy  of  God,  an  end  of  sin  and 
a  beginning  of  life  and  righteousness.  This  is  the 
might  of  faith:  it  mediates  between  death  and  life, 
transmuting  death  into  life  and  immortality." 

The  ancient  interposed  some  question  pertaining 
to  sects;  but  Luther  did  not  hear  him  and  concluded 
by  saying: 

"This  life  is  life  in  embryo  before  our  true  birth 
to  immortality." 

The  old  man  repeated  his  question.  Luther  did 
not  hear  him.    A  field  of  daisies  had  caught  his  eye. 

"Also  the  flowers  of  the  field  must  needs  be  our 
doctors  of  divinity  and  our  preceptors,"  said  he. 
"For  behold  how  they  come  forth  so  tastefully 
gowned  in  fascinating  colors,  and  yet  none  of  them 
worries  or  so  much  as  gives  a  thought  to  how  it  shall 
grow  or  what  color  it  shall  have,  but  just  lets  God 
care  for  all  that.  And  without  any  of  its  care  or 
assistance  God  gives  it  such  beautiful  raiment  that 
Christ  declares  King  Solomon  in  all  his  splendor  was 
not  so  beautiful  as  one  of  these.  Now  since  He 
clothes  so  many  flowers  in  divers  colors  so  that  each 
variety  has  its  own  distinctive  garb  and  outshines 
all  the  world's  splendor,  why  can  we  not  trust  Him 
and  believe  that  He  will  provide  our  raiment,  too?" 


116        Little  Journeys  With  Martin  Luther 

Our  mountaineer  put  his  question  again.  Inter- 
rogations are  the  hooks  with  which  men  fish  for 
information.  When  they  do  not  make  a  catch  the 
first  time,  they  cast  the  line  again.  But  Luther  was 
still  rapt  in  his  subject. 

"We  say  cledo  instead  of  credo  just  as  a  little 
child  says  dole  for  roll,"  he  remarked.  "Ah,  our 
Lord  knows  full  well  that  we  are  poor  little  children. '  • 

"What  I  was  askin'  about,"  said  the  old  man,  "is 
a  new  sect  as  has  come  in  from  the  Yankees  and  says 
there  is  no  disease,  and  that  it 's  all  imagination." 
He  scratched  his  head  as  if  perplexed,  and  added: 
"But  all  these  different  meetin' -house  quacks  act  so 
holy-like.    That 's  what  gits  me." 

"But  doesn't  our  Savior  call  these  false  teachers 
wolves  in  sheep's  clothing?"  asked  I. 

"Yes,  that  be  so,"  he  drawled,  "and  I  should  have 
taken  the  hint:  wolves  always  turn  their  snouts 
towards  heaven  when  they  howl. ' ' 

"Dear  Lord, ' '  prayed  Luther,  "help  that  we  remain 
pious  sinners  and  do  not  become  sanctimonious  blas- 
phemers!" Then,  turning  to  the  old  man,  he  said: 
"No  error  so  crass  but  it  finds  adherents." 

"But  these  be  pesky  critters.  They  say  it  be  sin 
to  take  or  give  medicine — even  catnip  tea. ' ' 

"We  certainly  may  use  bodily  remedies  as  good 
creatures  of  God,"  Luther  replied,  "for  commonly 
He  operates  only  through  means.  Once  upon  a  time 
our  burgomaster  asked  me  if  it  were  against  God 
to  use  medicine,  for  Carlstadt  had  taught  publicly 


The  King's  Business  Requires  Haste        117 

that  he  who  is  sick  should  take  no  medicine,  but  com- 
mend his  case  to  God  and  pray  that  His  will  be  done. 
Whereupon  I  put  this  counter  question  to  him:  Do 
you  eat  when  you  are  hungry?  He  answered,  yes. 
Then  I  said,  So  you  may  also  use  medicine,  which 
is  just  as  much  a  creature  of  God  as  meat  and  drink 
or  aught  else  we  use  for  the  support  of  this  life." 

"If  them  'ere  Christian  Scientists  would  jist  quit 
eatin'  it  sure  would  put  an  end  to  their  tomfoolery," 
our  old  sire  chuckled.  "They  'd  be  like  the  Dunk- 
ards  that  put  their  kind  under  water  to  make  bap- 
tism like  the  burying  of  Christ:  if  they  'd  keep  'em 
under  three  days,  there  would  n't  be  any  of  them  left 
to  pester  Lutherans.  But  that  Papist,  who  lives  in 
the  hollow  where  you  turn  off  to  Lentz's,  says  all 
these  sects  come  out  of  Luther's  work,  and  especially 
out  of  translatin'  the  Bible.    Howsumever — " 

"The  Papists  with  their  grand  argument,"  Luther 
cut  in  with  warmth,  "are  like  a  man  who  should  say, 
Had  God  not  created  good  angels,  there  would  be  no 
demons,  for  it  was  from  among  the  good  angels  that 
they  came.  In  the  same  way  Adam  blamed  God  for 
giving  him  the  woman.  Had  God  not  created  Adam 
and  Eve,  they  would  not  have  sinned.  It  would  fol- 
low from  this  fine  reasoning  that  God  alone  was  the 
sinner  and  that  Adam  and  his  children  were  all  pure, 
pious  and  holy.  From  Luther's  doctrine  have  arisen 
many  troublesome  and  rebellious  spirits;  therefore, 
say  they,  Luther's  doctrine  is  of  the  devil.  But  St. 
John  also  says,  'They  went  out  from  us,  but  they 


118        Little  Journeys  With  Martin  Luther 

were  not  of  us.'  Judas  was  one  of  Christ's  disciples: 
then,  according  to  this  logic,  Jesus  Christ  is  a  devil." 
The  energy  of  this  reply  seemed  to  please  the 
mountaineer:  he  was  listening  intently. 

"It  was  the  same  with  the  Bible  under  the  Pope," 
Luther  continued,  his  horse  taking  advantage  of  the 
rider's  preoccupation  and  coming  to  a  stop.  "It  was 
publicly  denounced  as  an  heretical  book  and  charged 
with  giving  rise  to  the  most  damnable  heresies.  And 
now  the  cry  is,  'The  Church,  the  Church,  above  and 
against  the  Bible!'  Emser,  the  wise  Emser,  hardly 
knew  what  to  say  about  the  translating  of  the  Bible. 
Perhaps  he  had  not  yet  decided  whether  it  was  right 
that  it  should  ever  have  been  written. ' '  He  prodded 
his  horse.  "Who  goes  there?"  he  asked. 

Looking  ahead,  we  saw  three  men  on  horseback. 
Two  of  them  were  clad  in  coats  of  odd  style  and  wore 
wide-brimmed,  black  hats. 

"Them  be  Dunkards,"  our  companion  answered, 

"They  are  odd  fellows, ' '  Luther  remarked,  no  doubt 
alluding  to  their  garbs. 

"Yes,"  the  mountaineer  replied,  stroking  his  beard, 
"they  be  a  peculiar  people,  zealous  of  kissin'  one 
another  an'  of  a  partic'lar  style  of  clothes.  The 
men-folks  won't  wear  buttons  on  their  coats,  which, 
say  they,  be  sin;  and  the  wimen  won't  wear  hats, 
but  slop-bonnets — which  is  their  religion." 

"Are  we  to  get  into  heaven  with  our  clothes," 
Luther  exclaimed,  "though  we  must  stay  out  with 
this  flesh,  skin  and  hair  as  it  now  is!" 


The  King's  Business  Requires  Haste       119 

In  a  short  time  we  overtook  them  and  found  they 
were  all  three  preachers — one  a  Campbellite,  a  thin, 
clean-shaven,  leathern-faced  man  of  about  forty-five, 
and  the  other  two,  Dunkards.  Upon  invitation,  we 
trotted  along  with  them,  forming  a  cavalcade  of 
unusual  size  for  that  lonesome  section.  They  were 
discussing  temptation  and  Luther  soon  had  a  hand 
in  the  controversy.  Is  temptation  sin?  That  was 
the  subject  which  was  bothering  them. 

"The  devil  tormented  the  Savior  himself,"  said 
Luther;  "but  provided  he  bear  not  off  the  soul  all 
is  well.  You  cannot  prevent  the  birds  from  flying 
over  your  head,  but  you  can  prevent  them  from  build- 
ing nests  in  your  hair." 

The  larger  of  the  Dunkard  brethren  stroked  his 
beard,  the  corners  of  which,  in  obedience  to  Mosaic 
precept,  had  not  been  marred  with  ungodly  shears; 
and  he  stroked  it  with  that  soft  pur  of  unctions  piet- 
ism, meanwhile  closing  his  eyes.  He  always  closed 
his  eyes  when  he  tried  to  think.  Presently  he  opened 
them,  and,  turning  towards  Luther,  said  in  a  soft 
drawl: 

"Albeit  the  onslaughts  of  Satan  be  no  sin  in  us,  the 
thing  is  how  to  get  shut  of  the  pesky  adversary." 

"The  best  way  to  expel  the  devil,  if  he  will  not 
depart  for  texts  of  Holy  Scripture,  is  to  jeer  and  flout 
him,"  Luther  replied.  "When  the  devil  comes  to  me 
at  night,  I  give  him  these  and  like  answers:  'Devil, 
I  must  sleep  now,  for  it  is  God's  command  and  order 
9 


120        Little  Journeys  With  Martin  Luther 

to  labor  by  day  and  to  rest  and  sleep  by  night.' 
Then,  if  he  charges  me  with  being  a  sinner,  I  say  to 
spite  him,  'Holy  Satan,  pray  for  me!'  or  eke,  'Phy- 
sician, heal  thyself!'  To-day,  when  I  awoke,  the 
devil  said  to  me,  'Thou  art  a  sinner!'  I  retorted, 
'Tell  me  something  new;  I  knew  that  long  ago.'  " 
Then  he  told  how  one  must  always  stand  firm  upon 
Christ,  otherwise  the  battle  is  lost;  dwelt  on  the 
advantages  that  accrue  to  the  Christian  who  over- 
comes temptation,  and  concluded  by  saying:  "A 
preacher  is  made  efficient  through  temptation. ' ' 

That  was  a  clue  to  his  calling.  Immediately  the 
smaller  brother  of  the  unmarred  beard  smacked  his 
lips  and  said: 

"Be  you  the  man  the  Lutherians  had  at  their  big 
meetin'  yesterday?" 

"Yes,  I  am  the  man,"  replied  Luther  somewhat 
absently,  for  he  was  admiring  the  scenery  in  the  gap. 

"Ah,  yes,"  the  spare  Campbellite  remarked,  "your 
people  are  very  strong  and  set  in  their  ways — have 
a  human  name  and  a  man-made  creed." 

A  Campbellite,  be  it  observed,  is  a  man  who  tries 
to  monopolize  the  Christian  name,  thinks  he  can  con- 
fess Christ  without  a  credo,  an  "I  believe,"  and 
struts  around  with  a  chip  on  his  shoulder,  ever 
ready,  as  Butler's  Hudibras  would  say,  to  prove 
his  doctrine  orthodox  by  Campbellistic  blows  and 
knocks. 

Several  orioles — like  bits  of  sunshine  incarnate 
and  vocal — were  darting  in  and  out  of  the  laurel- 


The  King's  Business  Requires  Haste       121 

bushes  and  stunted  pines.  Luther  was  watching 
them  so  intently  that  he  did  not  hear  the  click  of  the 
Campbellite 's  polemical  sword  as  he  drew  it  from 
its  scabbard. 

"The  parson  wants  to  know  if  it  be  right  for  us 
to  go  by  the  name  Lutheran,"  said  the  mountaineer. 
"You  didn't  hear  him  ask." 

"Cease,  my  dear  friends,  to  cling  to  these  party 
names  and  distinctions — away  with  them  all!"  ex- 
claimed Luther. 

Humph,  thought  I,  score  one  for  the  Campbellite. 

"You  are  more  liberal,  of  wider  mental  horizon, 
than  your  people  generally  are,"  the  Campbellite 
responded  in  flattering  tone.  "They  stick  to  a  man- 
made  creed  and  act  as  if  they  believe  in  Luther  for 
their  salvation." 

"They  do  not  believe  in  Luther,  but  in  Christ  him- 
self!" Luther  promptly  rejoined,  not  without  right- 
eous indignation.  "The  Word  holds  them  and  they 
hold  the  Word:  Luther  they  let  slide,  be  he  scamp  or 
saint.  God  can  speak  as  readily  through  Balaam  as 
through  Isaiah,  through  Caiaphas  as  well  as  Peter; 
yes,  through  a  donkey.  With  those  I  also  hold. 
For  I  myself  do  not  know  Luther,  and  I  don't  want 
to  know  him  either;  neither  do  I  preach  anything  of 
Mm,  but  of  Christ.  The  devil  may  get  him — if  he 
can;  but  he  shall  let  Christ  alone  in  peace." 

That  was  energetic.    The  Campbellite  scratched 
his  head:  he  had  taken  the  wrong  measure  of  his  man. 

"It  is  enough,"  said  he,  "to  declare  you  are  a 


122       Little  Journeys  With  Martin  Luther 

Christian,  not  a  Lutheran,  Episcopalian,  or  what  not, 
if  you  are  asked." 

"Verily,  in  such  a  case  you  must  not  use  verbal 
reeds,  but  confess  Christ  freely,  whether  He  has  been 
preached  by  Luther,  Claus  or  George,"  declared 
Luther  most  emphatically.  "Let  the  person  go,  but 
you  must  confess  the  doctrine." 

"0  my  dear  sir,"  Alexander  Campbell's  disciple 
interrupted,  "it 's  not  necessary  to  confess  doctrine 
after  any  man — simply  confess  the  Gospel.  I  'd  like 
to  know  where  's  your  Bible  for  more?" 

Turning  around  in  his  saddle,  Luther  instantly 
quoted  from  St.  Paul  to  Timothy:  "Be  not  thou 
therefore  ashamed  of  the  testimony  of  our  Lord,  nor 
of  me  his  prisoner."  Then,  holding  the  rein  in  his 
left  hand  and  gesticulating  with  his  right,  he  said: 
"If  Timothy's  confession  of  the  Gospel  had  sufficed, 
Paul  would  not  have  commanded  that  he  should  not 
be  ashamed  of  him;  not  that  Paul  alludes  to  himself 
as  Paul,  but  that  he  refers  to  himself  as  one  who  is 
a  prisoner  for  the  sake  of  the  Gospel.  Now,  if  Tim- 
othy had  said,  I  do  not  hold  with  Paul,  nor  with 
Peter,  but  with  Christ,  and  nevertheless  knew  that 
Peter  and  Paul  taught  Christ,  he  thereby  would 
indeed  have  denied  Christ  himself,  for  Christ  says 
of  those  who  preach  Him:  'He  that  receiveth  you, 
receiveth  Me;  he  that  despiseth  you,  despiseth  Me.' 
Why?  Because  the  treatment  accorded  His  servants 
who  carry  His  message  is  regarded  as  identically  the 
same  as  if  He  himself  were  thus  treated. ' ' 


The  King's  Business  Requires  Haste       123 

The  Campbellite  sat  brooding.  The  brethren  with 
the  unmarred  beards  had  been  silent  all  the  while. 
But  the  old  mountaineer,  a  Lutheran  in  every  fiber, 
turned  and  said: 

"It  'd  be  wrong,  then,  wouldn't  it,  for  a  body  to 
be  ashamed  o'  Luther,  and  kind  o'  shrink  from  bein' 
called  a  Lutheran?" 

"If  you  deem  Luther's  doctrine  evangelical  and 
that  of  the  Pope  unevangelical,"  he  replied,  putting 
the  case  in  the  concrete,  "you  must  not  heedlessly 
throw  Luther  aside;  otherwise  you  also  cast  aside 
his  doctrine  which  you  acknowledge  to  be 
Christ's.  But  you  must  speak  thus:  Be  Luther 
knave  or  saint,  that  does  not  concern  me;  his 
doctrine  is  not  his  own,  but  the  teaching  of  Christ 
himself." 

"And  I  reckon  you  also  hold  to  a  creed  like  the  rest 
of  the  Lutherans,"  the  Campbellite  asserted  with 
petulance,  jerking  his  bridle  viciously. 

"At  Augsburg  in  the  year  1530,"  Luther  replied 
calmly  and  impressively,  bringing  his  horse  neck  to 
neck  with  the  Campbellite 's,  "we  presented  to  his 
majesty,  the  Emperor,  a  Confession  upon  which,  as 
it  reads  in  its  original  sense  and  is  understood  and 
accepted  by  our  churches,  we  still  mean  to  stand  by 
the  grace  of  God." 

The  face  of  Alexander  Campbell's  disciple  turned 
red.  A  word  for  a  creed  is  to  a  Campbellite  what 
a  prod  for  the  Pope  is  to  a  Romanist:  it  is  a  chal- 
lenge.   But  before  he  could  say  aught,  one  of  the 


124       Little  Journeys  With  Martin  Luther 

Dunkards  looked  wise,  smacked  his  lips,  opened  his 
mouth  and  spoke  to  the  Campbellite,  saying: 

"My  dear  brother  in  the  Lord,  there  is  a  measly 
worm  on  your  sleeve. ' ' 

Using  middle  finger  and  thumb  as  a  catapult,  he 
sent  the  caterpillar  a  distance  which  nothing  but  his 
theological  ire  would  have  made  possible. 

11  'Tis  a  type  of  the  devil  in  its  crawling  locomotion, 
and  bears  his  colors  in  its  changing  hue,"  Luther 
remarked. 

I  thought  this  observation  would  give  the  conver- 
sation a  new  trend;  but  the  Campbellite  was  more 
concerned  about  fighting  creeds  than  fighting  the 
devil.    So  he  wheeled  around  sharply  and  said: 

"And  you  tie  up  the  Church  and  all  future  genera- 
tions in  your  creed  as  tightly  as  Lazarus  was  wound 
in  his  grave-clothes!" 

"We,"  Luther  replied,  ignoring  his  opponent's 
sneer,  "do  not  at  all  doubt  that  this,  the  doctrine 
of  our  Church,  is  certainly  the  eternal,  identical,  har- 
monious doctrine  of  the  true  Catholic  Church  of  God, 
given  through  the  prophets,  Christ  and  the  apostles, 
and  that  it  accords  with  the  Apostolic  and  Nicene 
Symbols,  the  ancient  holy  Councils,  and  the  under- 
standing of  the  pure  primitive  Church.  And  hence, ' ' 
he  spoke  deliberately  and  shook  his  forefinger  im- 
pressively, '  'and  hence  we  regard  it  also  as  necessary 
for  the  honor  of  God,  right  worship,  the  salvation 
of  many  people  and  for  the  planting  and  strength- 
ening of  true  faith  in  our  successors  that  the  con- 


The  King's  Business  Requires  Haste       125 

tents  of  these  very  doctrines  which  we  set  forth  and 
teach  in  our  churches,  Confessions  and  Catechism  be 
preached  and  held  in  concord  in  all  our  churches. ' ' 

"That  be  jist  the  way  of  it,"  our  mountaineer  de- 
clared, "jist  the  way." 

It  must  have  been  trying  on  this  veteran  to  keep 
his  sword  in  its  scabbard  and  only  nod  approval 
occasionally. 

The  Campbellite  was  angry.  With  flushed  face 
he  rejoined:  "I,  sir,  hold  that  it  is  and  always  will 
be  wrong  to  set  up  creeds  and  make  their  subscrip- 
tion a  condition  of  church-membership.  They  divide 
the  Church.  Further,  I  hold  that  the  Bible  is  the 
all-sufficient  basis  for  the  union  of  all  sections  of  the 
Church.  Creeds?  Creeds  are  useless,  and  worse — 
they  are  sinful.  'One  faith,  one  Lord,  one  baptism,' 
that  is,  believers'  baptism.  The  Bible,  the  Bible 
only,  and  no  creeds!" 

"That  is  not  enough!"  Luther  replied  promptly. 
And  the  man  himself  had  just  demonstrated  that  it 
was  not  enough  when  he  added  his  explanation  of 
baptism  to  the  Scripture  passage  he  quoted.  As 
logicians,  some  people  twist  ropes  for  their  own 
hanging  and  whistle  in  blissful  ignorance  of  the  con- 
sequence. "That  is  not  enough,"  Luther  continued. 
"Muenzer  went  trembling  to  his  death,  took  the 
Bible  and  said  he  believed  all  that  the  Book  contains. 
But  that  is  not  enough,  one  must  baptize  the  babe." 

"It  is  enough!"  Alexander  Campbell's  disciple  ex- 
claimed, waxing  more  waspy.  "I  'd  like  to  know 


126       Little  Journeys  With  Martin  Luther 

what  right  you  have  to  hold  anybody  to  anything  but 
Scripture. ' ' 

"It  is  indeed  true,"  said  Luther  calmly,  "that  in 
divine  matters  we  should  teach  nothing  aside  from 
the  Scriptures,  as  St.  Hilary  writes.  That  means  no 
more  than  that  we  should  teach  nothing  else.  But 
that  one  should  not  employ  more  words,  or  use  other 
phrases,  than  those  employed  in  Scripture,  cannot  be 
observed,  and  especially  not  in  controversy.  And 
when  heretics  recklessly  essayed  to  falsify  things 
and  distort  the  word  of  Scripture,  it  was  impera- 
tively necessary  to  comprehend  in  a  brief  summary 
the  sense  of  Scripture  as  established  by  so  many 
passages. ' ' 

It  is  doubtful  if  Alexander  Campbell's  disciple 
saw  the  point. 

"A  creed  's  unwarranted,  it 's  an  outrage!"  cried 
he.  "My  church  's  got  none,  I  've  got  none,  and  may 
God  ever  keep  us  from  framing  one!" 

"Oh,  pshaw,  Mister  Parson,"  said  the  aged  moun- 
taineer, ere  Luther  could  utter  a  word,  "talk  be 
cheap;  but  it  ain't  so  cheap  in  these  here  mountains 
as  it  is  among  the  Yankees."  So  saying,  he  stroked 
his  long,  white  beard  slowly. 

We  had  entered  a  little  valley — an  emerald  gem  it 
was,  with  sunlit  fields  and  shaded  cabins — and 
the  old  sire  was  now  riding  at  the  side  of  the 
Campbellite.  Still  stroking  his  beard  reflectively, 
he  said: 

"Say,  mister,  you-all  have  got  a  creed,  an'  I  kin 


The  King's  Business  Requires  Haste       127 

prove  it.    What  ails  you  is  that  you  be  too  dumb  to 
know  it,  or  else  too  sneakm'  to  let  on." 
The  Campbellite  went  off  at  a  tangent. 

' '  Oh,  jist  keep  your  coat  and  wammus  on.  I  reckon 
I  kin  prove  what  I  say.  I  'm  a  Lutheran  as  isn't 
ashamed  of  the  old  father  what  licked  the  Pope  to 
a  frazzle.  Look  here,  Mister  Preacher,  do  you  be- 
lieve in  God  the  Father  almighty,  maker  of  heaven 
and  earth?" 

"Of  course  I  do,"  he  answered  in  anger  that,  no 
doubt,  blinded  his  perception.  '  'Why  ask  such  a  silly 
question?" 

"And  in  Jesus  Christ,  His  only  Son,  our  Lord?" 
the  old  man  asked,  looking  him  in  the  eye. 

"To  be  sure." 

"Who  was  conceived  by  the  Holy  Ghost,  born  of 
the  Virgin  Mary?" 

The  Campbellite  saw  the  drift  of  things.    He 
hesitated. 

"You  don't  believe  that,  don't  you?"  the  old  man 
queried  in  taunting  tone.  "You  don't  believe  Christ 
is  God's  Son  and  Mary's  Son,  eh?  Well,  if  you 
don't,  you  're  no  Christian,  that 's  all!" 

The  taunt  was  too  much.  "I  am  a  Christian.    I 
do  believe  it,"  he  answered. 

"Oh,  all  right  then,"  our  ancient  said,  "you  believe 
that.  So  we  be  quits  on  that  pint.  Now,  do  you  be- 
lieve He  suffered  under  Pontius  Pilate,  was  crucified, 
dead,  and  buried?" 

There  was  no  reply.    With  flushed  face  and  com- 


128       Little  Journeys  With  Martin  Luther 

pressed  lips  our  Campbellite  gazed  stolidly  at  the 
pommel  of  his  saddle.  Amazed  that  a  minister 
would  hesitate  to  confess  Christ,  Luther  looked  at 
him  with  pitying  eye  and  said: 

"Christ  saith,  'Whosoever  therefore  shall  confess 
Me  before  men,  him  will  I  confess  also  before  My 
Father  which  is  in  heaven.  But  whosoever  shall 
deny  Me  before  men,  him  will  I  also  deny  before  My 
Father  which  is  in  heaven. ' ' ' 

"Sir,"  said  he,  without  looking  up,  "I  believe  as 
firmly  as  this  old  codger  ever  did  that  Jesus  Christ 
suffered  under  Pontius  Pilate,  was  crucified,  dead, 
and  buried." 

"Why,  of  course  you  believe  it,  but  why  didn't 
you  say  so  right  away?"  the  mountaineer  said 
calmly.  "Now,  do  you  believe  He  descended  into 
hell?" 

"No,  not  a  bit  of  it!"  he  exclaimed  with  the  anima- 
tion of  new  hope. 

"You  don't,  don't  you?  Well,  we'll  see,"  quoth 
our  examiner,  stroking  his  beard.  "St.  Peter  says, 
Christ  was  'put  to  death  in  the  flesh,  but  quickened 
by  the  Spirit,  by  which  also  He  went  and  preached 
unto  the  spirits  in  prison, '  that  be,  them  as  was  dis- 
obedient in  the  days  of  Noah.    Do  you  believe  that? ' ' 

"Yes,"  he  answered  faintly,  with  eyes  riveted  on 
the  pommel. 

"Well,  that 's  all  the  same,"  our  venerable  father 
commented,  "all  the  same.  Now,  do  you  believe  that 
the  third  day  He  rose  again  from  the  dead,  ascended 


The  King's  Business  Requires  Haste       129 

into  heaven,  and  sitteth  at  the  right  hand  of  God  the 
Father  almighty,  from  thence  He  shall  come  to  judge 
the  quick  and  the  dead?" 

"Brethren,"  exclaimed  Alexander  Campbell's  dis- 
ciple, "I  forgot  to  stop  at  Sister  Mary  Ann  Pratt's. 
I  must  do  what  the  Good  Book  says,  'Visit  the  wid- 
ows in  their  affliction. '  "  So  saying,  he  wheeled  his 
horse  around. 

"Naw,  ye  don't,"  cried  our  father,  clutching  the 
bridle  of  his  opponent's  horse. 

"The  King's  business  requires  haste,"  protested  the 
recusant. 

"Naw,  ye  don't  back- track  jist  yet.  I  calkerlate 
you  '11  answer  me  that  question  fust." 

We  gathered  around  the  principals.  The  brethren 
of  the  unmarred  beards  looked  on  with  sheepish 
faces,  for,  though  they  sympathized  with  their  trav- 
eling companion,  they  remembered  discussions  of 
their  own  with  this  Lutheran  patriarch  and  dis- 
creetly kept  silence.  My  good  father  Luther  was 
quite  disgusted. 

"Is  this  to  act  the  part  of  a  faithful  theologian?" 
he  asked.  "Can  you  feel  a  serious  interest  in  your 
cause  and  thus  leave  your  auditors  in  suspense,  and 
your  arguments  in  a  state  that  confuses  and  exas 
perates  them,  while  you,  nevertheless,  wish  to  ap- 
pear as  having  given  honest  satisfaction  and  open 
explanation?" 

It  was  in  vain  that  the  discomfited  disciple  of 
Campbell  struggled  to  get  out  of  the  mountaineer's 


130       Little  Journeys  With  Martin  Luther 

clutches.    He  kept  his  hold  on  the  bridle  and  his 
tongue  on  the  matter  in  hand. 

"If  you  don't  believe  it,  you  're  no  Christian,"  he 
declared  defiantly.  "Now,  do  you,  or  don't  you? 
Yes  or  no?" 

Finally  our  mountaineer's  taunting  insistence 
turned  hesitation  into  painful  suspense  and  the 
Campbellite  mumbled  most  shamefacedly  that  he  did 
believe  it. 

Thereupon  the  old  man,  still  holding  the  horse  by 
the  bridle  and  looking  the  minister  in  the  eye,  said 
curtly:  "Do  you  believe  in  the  Holy  Ghost?"  The 
battle  was  lost  to  the  Campbellite,  as  it  was,  and  he 
said  yes,  for  it  was  to  his  advantage  to  put  an  end  to 
the  suspense,  especially  since  it  required  nothing  but 
honesty  and  promptness  from  him.  The  old  man  put 
each  successive  clause  of  the  sentence  and  received 
the  same  affirmative  reply.  When  the  last  answer 
was  given,  he  exclaimed  triumphantly: 

"There  now,  that  was  the  Apostles'  Creed,  and  you 
confessed  every  word  of  it!  Didn't  I  tell  you  that 
you-all  had  a  creed,  but  that  you  are  too  dumb  to 
know  it  or  too  deceivin'  to  come  out  with  it?  Now 
you  may  go!" 

And  Alexander  Campbell's  disciple  did  go;  in  fact, 
he  went  with  unseemly  haste  to  visit  Sister  Mary 
Ann  Pratt  in  her  afflictions.  As  he  rode  away,  he 
had  the  effrontery  to  turn  and  say  to  us: 

"I  shall  pray  for  you  in  your  bondage.  May  the 
good  Lord  bring  you  to  the  knowledge  of  the  truth. ' ' 


The  King's  Business  Requires  Haste       131 

Well,  the  aged  mountaineer  had  handled  his  point 
nicely  and  deserved  the  compliment  he  got  from 
Luther.  He  was  a  warrior  who  knew  how  to  draw 
the  Sword  of  the  Spirit.  A  little  later,  he  left  us, 
and  we  were  loth  to  see  him  go.  We  had  our  last 
glimpse  of  him  when  the  strains  of  a  hymn  drew  our 
attention  to  the  mountain.  He  was  jogging  along  a 
bit  of  level  road  singing  at  the  top  of  his  voice: 

"My  Church!  my  Church!  my  dear  old  Church! 
My  fathers'  and  my  own," 

and  swaying  his  body  to  the  rhythm  of  the  tune. 

Now  that  the  patriarch  of  the  mountains  was  out 
of  the  way,  the  Dunkards  talked  some — in  fact,  a 
deal;  but  they  did  not  say  much.  The  reader  will 
understand  what  bright  theologians  they  were  when 
it  is  stated  that  one  of  them,  to  prove  it  sinful  for 
women  to  wear  their  hair  in  knots  on  top  of  their 
heads,  cited  these  words  from  the  seventeenth  verse 
of  the  twenty-fourth  chapter  of  St.  Matthew:  "top 
not  come  down!"  However,  they  also  soon  left  us 
to  visit  a  widow  in  her  affliction.  Luther  character- 
ized them  quite  well  when  he  said  to  me: 

"I  would  give  all  my  fingers,  save  three  to  write 
with,  could  I  find  divinity  so  light  and  easy  as  they 
take  it  to  be." 

Left  thus  to  travel  alone,  we  made  better  prog- 
ress; but  it  was  late,  long  after  the  appearance  of 
the  stars,  when  we  arrived  at  the  old  manse  at  the 
edge  of  the  Shenandoah  Valley.    It  was  a  spacious, 


132       Little  Journeys  With  Martin  Luther 

one-story  frame  building  with  large  porches,  sup- 
ported by  huge  columns,  a  relic,  no  doubt,  of  colonial 
days.  The  family  was  hospitable,  and  the  good- 
wife's  maiden  sister,  an  elderly  dame,  much  given 
to  much  snuff,  was  one  of  the  kindest  women  I  ever 
met.  She  never  permitted  the  domestics  to  scatter 
anything  but  snuff  to  kill  moths,  "for,"  said  she, 
"if  the  poor  things  must  be  killed,  let  them  die  in  a 
paroxysm  of  joy  by  exploding  of  a  good  sneeze!" 

We  spent  some  very  pleasant  days  at  this  home. 
Luther  devoted  his  forenoons  to  writing  a  treatise 
on  The  Antichrist,  and  I  scoured  fields  and 
dells  when  not  acting  as  his  amanuensis.  He  usu- 
ally worked  at  a  fever-heat,  and  very  often,  it 
seemed,  with  the  enemies  of  the  cause  in  his  mind's 
eye.    Once,  when  I  alluded  to  this,  he  said: 

'  'When  roused  to  anger,  I  become  firmer  and  keener 
witted.  All  my  temptations  and  enemies  are  put  to 
flight.  I  never  write  or  speak  better  than  when 
excited. ' ' 

This  sojourn  was  pleasant  and  profitable.  I  was 
sorry  the  evening  Luther  handed  me  a  letter  and 
said: 

"I  think  that  to-morrow  or  the  day  after,  we  shall 
break  up  and  go." 

The  letter  was  from  the  president  of  one  of  the 
synods  in  Pennsylvania  which  belong  to  the  General 
Council. 


£^3^©@£S35}®§5SJ®@ 


VIII.     BRETHREN  BLAND  AND  OTHERWISE 

Oftentimes  excusing  of  a  fault 
Doth  make  the  fault  the  worse  by  the  excuse ; 
As  patches,  set  upon  a  little  breach, 
Discredit  more,  in  hiding  of  the  fault, 
Than  did  the  fault  before  it  was  so  patched. — Shakespeare. 

HREE  days  later  we  were  sitting 
in  the  office  of  a  hotel  in  South- 
eastern Pennsylvania,  waiting  for 
the   opening   hour   of   the   collo- 
quium. Luther  was  leafing  through 
a  magazine  and  I  was  trying  to 
recall  what  I  had  read  concerning 
the  origin  of  the  General  Council. 
"Aside  from  bare  annals,"  said  I,  turning  from  the 
window  to  Luther,  "I  doubt  if  there  is  anything  at 
all  like  trustworthy  history.    Anyhow,  the  more 
readable,  the  less  reliable. ' ' 

'  'Who  could  write  history  and  tell  the  truth  without 
engendering  enmity?"  he  asked,  not  divining  my 
bent  of  thought.  "It  calls  for  a  gifted  man  with  a 
lion  heart  to  write  the  truth  unafraid. ' ' 

"Evidently,"  said  I.  "And  the  partisan  lacks  the 
first  requisite  of  the  historian  simply  because  he  is 
a  partisan.  But  I  have  been  brooding  over  the  his- 
tories of  our  synods.  If  you  read  one,  certain  men, 
motives  and  movements  were  all  right;  if  you  read 
another,  the  same  men,  motives  and  movements  were 
(133) 


134       Little  Journeys  With  Martin  Luther 

all  wrong.*  And  these  warped  and  perverted  things 
are  labeled  'History.'  Bah!" 

"Verily,  they  should  be  written  with  the  greatest 
care,  faithfulness  and  accuracy,"  Luther  replied, 
seeing  that  my  choler  was  rising.  "But,  methinks, 
that  will  nevermore  be  unless  the  method  which 
obtained  among  the  Jews  is  re-established."  Then 
he  threw  the  magazine  on  the  table  and  bit  his  lip  a 
moment.  "In  the  meantime,"  he  added  with  a  smile, 
looking  me  in  the  eye,  "in  the  meantime  we  shall 
have  to  take  our  histories  as  they  are  and  now  and 
then  make  observations  for  ourselves  and  judge 
whether  or  not  the  author  veers  from  his  course  on 
account  of  bias  and  praises  and  censures  too  much 
or  too  little  according  to  his  feelings  towards  people 
and  things,  just  as  under  this  loose  government  the 
teamsters  adulterate  the  wine  in  its  transit  over  land 
and  water,  and  make  it  impossible  to  procure  the 
pure  juice  of  the  vine,  and  we  have  to  put  up  with 
it  and  be  glad  none  the  less  that  we  get  the  most  of 
the  wine  or — some  of  it." 

"Glad?  Nay,  not  a  bit  of  it,"  I  rejoined.  "I  wish 
the   whole   tribe   had   writers'    cramp   instead   of 


*The  recent  history  of  a  district  synod  in  connection 
with  the  Council  is  a  distressing  case  in  point.  If  it  is 
not  a  fifty-year-old  grudge,  it  is  very  unfortunate  in 
method  and  language.  However,  it  is  less  insidious  and 
baneful  than  some  others,  for,  since  it  brings  dishonor 
upon  those  who  published  it,  it  cannot  harm  those  whom 
it  belabors. — Editor. 


Brethren  Bland  and  Otherwise  135 

writers'  itch.  Then  they  would  quit  scratching. 
Anyhow,  what  good  is  there  in  these  graveyard 
polemics?  I  'm  sick  and  tired  of  it  all.  What  dif- 
ference does  it  make  what  the  men  of  a  certain  synod 
were  twenty-five  years  ago,  fifty  years  ago,  seventy- 
five  years  ago,  a  hundred  years  ago?  The  question 
is,  What  are  the  men  of  that  synod  right  now?  That 
is  the  only  question  worth  while.  Am  I  to  refuse  my 
hand  to  a  fine,  clean  young  man  because  he  has  not 
acknowledged  the  fact  that  his  grandsire  was  a 
chicken  thief?  Must  a  man  declare  in  sackcloth  and 
ashes  that  he  has  the  bellyache  because  his  synodical 
great-grandfathers  ate  green  apples?" 

Luther  leaned  back  in  his  chair  and  laughed,  and 
the  more  he  laughed  the  more  was  I  nettled. 

"Well,  you  may  make  merry  if  you  will,"  said  I 
curtly;  "but  I  have  come  to  the  place  where  I  can 
no  longer  stand  this  sort  of  thing  with  equanimity. 
Why  don't  they  tell  some  of  the  good,  and  beautiful, 
and  noble  things;  why — " 
"They  are  veritable  hogs,"  intercepted  Luther, 
"who  care  nothing  for  the  roses  and  violets  in  the 
garden,  but  are  wholly  bent  on  poking  their  snouts 
into  the  muck. ' ' 

The  clock  struck  the  half -hour.  We  dropped  the 
subject  and  walked  down  to  the  church.  It  stood 
back  from  the  street  and  about  a  score  of  sleek,  well- 
fed  men  of  God  were  grouped  in  front  of  it. 

All  these  dominies,  save  one,  wore  either  clerical 

10 


136       Little  Journeys  With  Martin  Luther 

vests  or  dickies.  That  lone  exception  must  have  felt 
as  if  he  did  not  have  all  his  clothes  on.  But  I  like 
not  this  gear  inasmuch  as  the  weightiest  reason  for 
wearing  it  smells  of  soiled  linen.  Worn  to  save 
launderer's  bills,  clerical  vests  are  passable;  to 
advertise  the  preacher,  questionable;  for  style, 
abominable. 

But  these,  I  would  have  you  understand,  were  all 
congenial  and  magnetic  men.  They  were  swapping 
experiences,  and  Luther  was  soon  the  soul  of  the 
company.  No  matter  where  he  sat,  that  was  the 
head  of  the  table. 

"Sermons  at  conferences  and  synods  are,  as  a  rule, 
poor  efforts,"  the  elderly  man  with  side-whiskers 
was  saying.  "It  is  almost  impossible  to  feel  free 
while  preaching  to  ministers." 

"I  do  not  like  to  see  Pommer,  Jonas,  or  Philip  at 
my  services,"  said  Luther,  "for  they  know  it  all 
better  than  I  do." 

"But  what  do  you  do  then?"  queried  a  young 
pastor. 

"I  hold  the  cross  before  me  and  say:  'Avaunt, 
Philip!'  Then  I  take  courage  and  make-believe  I  am 
the  first  orator  of  the  day.  Nor  do  I  preach  to  them, 
but  to  my  Lena,  John,  Elsie — these  I  keep  in  mind." 

"Many  a  time  after  preaching,"   remarked  the 
elderly  minister,  "I  have  felt  like  kicking  myself." 
Luther  smiled,  yet  there  was  something  sympa- 
thetic in  his  countenance. 

"Sometimes,"  quoth  he,  "on  coming  down  from 


Brethren  Bland  and  Otherwise  137 

the  pulpit,  I  spit  on  my  preacher's  gown  and  say: 
'Pooh!  how  you  did  preach!  You  surely  made  a 
pretty  mess  of  it,  not  so  much  as  sticking  to  the  out- 
line you  prepared."  Then  the  smile  faded  away,  and 
a  sober  look  came  in  its  stead.  "And  yet,"  he  added, 
"just  that  sermon  was  praised  by  the  people  as  being 
better  and  finer  than  any  I  had  delivered  in  many  a 
day.  I  hold  that  this  matter  of  preaching  is  vastly 
different  from  what  we  think  it  is." 

So  Luther's  heart,  with  its  fears  and  its  trials, 
was  like  every  other  good  preacher's,  save  that  it 
was  bigger.  And  it  is  just  this  open-heartedness  of 
his  which  goes  so  far  in  explaining  the  universal 
admiration  which  he  receives.  This  hero  is  not  a 
demigod,  but  a  brother,  and  men  love  him. 

"The  best  preacher,"  he  continued,  "is  one  of 
whom  we  can  say  after  hearing  him:  This  is  what  he 
said.  On  the  other  hand,  he  is  a  poor  stick  of  whom 
it  may  be  truthfully  said:  I  do  not  know  what  he 
said." 

"Still  the  matter  of  polish  should  not  be  neglected," 
observed  a  bantam  who  had  not  yet  moulted  his  sem- 
inary feathers.  "The  Sword  of  the  Spirit  is  worthy 
of  the  best  hilt  we  can  give  it." 

This  youngster  parted  his  hair  in  the  middle  and 
wore  a  monocle.    I  liked  it  not. 

"A  heavenly  mind 
May  be  indifferent  to  her  house  of  clay, 
And  slight  the  hovel  as  beneath  her  care; 
But  how  a  body  so  fantastic,  trim, 


138       Little  Journeys  With  Martin  Luther 

And  quaint  in  its  deportment  and  attire, 

Can  lodge  a  heavenly  mind — demands  a  doubt."* 

"Albert  Duerer,  the  famous  painter  of  Nurem- 
berg," replied  Luther  patiently,  "used  to  say  that 
he  took  no  pleasure  in  paintings  surcharged  with 
colors,  but  in  those  of  a  less  ambitious  kind.  I  say 
the  same  of  sermons." 

"But  we  must  pay  some  attention  to  the  aesthetic 
tastes  of  the  people,"  asserted  the  young  man, 
adjusting  his  monocle.  "The  sermon  must  be 
popular." 

"Endeavor  to  preach  God  our  Savior  and  reck  not 
what  the  world  may  jabber  about  you,"  was  the  tart 
rejoinder.  "What  care  I  if  people  say  I  know  not 
how  to  preach?  My  only  fear  before  God  is  that  I 
may  not  have  spoken  of  His  majesty  and  marvelous 
works  as  I  ought  to  have  done. ' ' 

"Yes,  but  it 's  the  world  we  must  con — " 

"The  world  is  like  a  drunken  farmer,"  said 
Luther  impatiently.  "Help  him  into  the  saddle  on 
one  side  and  he  falls  out  on  the  other.  Do  what  you 
will,  it  is  not  satisfactory."  Then,  counting  them 
off  on  his  fingers,  he  said:  "As  the  world  would  now 
have  him,  a  preacher  must  possess  six  qualifications: 
first,  he  must  be  learned;  second,  he  must  have  a 
fine  delivery;  third,  he  must  be  suave;  fourth,  he 
must  be   a  handsome   body   whom   matrons   and 

♦Cowper's  Poems,  Book  II.  of  The  Task.     The 
preacher  will  profit  by  reading  the  entire  poem. 


Brethren  Bland  and  Otherwise  139 

maidens  can  admire;  fifth,  he  must  not  take  money, 
but  he  must  give  it;  and  sixth,  he  must  preach  such 
things  as  people  like  to  hear." 

The  senior  pastor  looked  at  his  watch. 
"It  is  time  for  the  colloquy,"  said  he.  "Let  us  go 
into  the  church  and  begin." 

It  was  a  neat  interior  and  churchly  withal,  but  it 
bore  a  close  resemblance  to  an  Anglican  chapel. 
"An  admirable  sanctuary,"  whispered  a  young 
pastor  who  sat  behind  us,  "expresses  the  Lu- 
theran idea  and  meets  the  requirements  of  our 
cultus." 

Luther  looked  mystified,  but  said  nothing. 

The  session  was  opened  by  using  a  part  of  the 
Common  Service.  It  was  well  rendered.  However, 
it  was  scarcely  ended  when  our  new  acquaintance, 
who  had  evidently  made  a  special  study  of  liturgies, 
church  architecture,  paramentics*  and  kindred  sub- 
jects, leaned  over  and  began  to  extol  this  form  of 
worship. 
"We  will  ultimately  get  this  service  into  every 
English-speaking  congregation  in  the  land,"  said  he 
in  concluding  his  rhapsody.  "We  want  uniformity. 
And  besides,  this  is  altogether  the  best  form.  It  is 
the  consensus  of  pure  Lutheran  liturgies.  In  its 
newest  parts  it  is  as  old  as  the  time  of  the  Refor- 
mation; in  its  order  and  in  the  great  body  of  its  con- 


*The  science  of  hangings,  not  for  executioners,  but 
for  churches. 


140        Little  Journeys  With  Martin  Luther 

tents  it  represents  the  pure  service  of  the  Christian 
Church  of  the  West  from  the  earliest  times;  and  it 
embraces  all  the  essentials  of  worship  from  the  estab- 
lishment of  the  Christian  Church  on  earth.*  It  will 
also  prove  a  potent  factor  in  producing  churchliness. 
For  instance,  you  observe  that  this  congregation  has 
altar-vestments  of  the  proper  canonical  colorsf  for 
each  season  of  the  Church  year;  and — " 
"Yet,  if  I  could  control  the  whole  situation  with  a 
single  wish,"  Luther  replied,  "I  would  prefer  that 
in  these  matters  you  abide  by  your  own  customs  in 
your  land;  for  when  we  begin  to  make  all  things  in 
all  localities  uniform  they  become  articles  of  faith 
and  fetters,  as  happened  in  Popedom.  However,  if 
they  remain  diverse,  that  will  be  an  excellent  pre- 
ventive of  this  evil.  Necessity  itself  demands  diver- 
sity of  ceremonies." 

This  was  like  wormwood  and  gall  to  our  liturgical 
enthusiast.  He  made  a  wry  face  and  might  have 
retorted,  but  just  then  the  chairman,  our  elderly 


♦These  are  fine  words  and  true.  The  Common 
Service  is  undoubtedly  the  finest  and  best  form  of 
worship  in  the  English  language.  But — remember  the 
Anglicans ! 

fit  has  been  rumored  that  the  Liturgical  Asso- 
ciation is  about  to  petition  the  General  Council  to 
have  its  hymn-books  bound  in  the  canonical  colors,  so 
each  worshiper's  book  will  match  the  altar-cloth  for  the 
season;  but  this  is,  I  think,  to  be  taken  cum  grano 
s  a  1  i  s. 


Brethren  Bland  and  Otherwise  141 

friend,  announced  that  the  committee  was  ready  to 
begin  the  colloquy. 

I  wondered  what  our  good  father  would  have  said 
had  he  been  asked  for  his  opinion  on  some  questions 
that  perplex  members  of  the  Council  brotherhood, 
as,  for  instance:  Are  certain  choir  vestments  Lu- 
theran? or  what  he  would  have  answered  had  he 
been  consulted  on  the  proper  material,  dimensions 
and  ornamentation  for  corporal,  pall  and  purifica- 
tors?*  As  it  was,  now  that  he  was  rising  to  go  up 
to  the  examiners,  he  said  bluntly: 
"lam  impatient  even  of  necessary  ceremonies,  but 
hostile  to  those  which  are  not  necessary;  for  it  is 
easy  for  ceremonies  to  grow  into  canons,  and,  once 
established  as  laws,  they  soon  become  snares  for  the 
conscience." 

Luther  took  a  front  pew.  The  committee  occu- 
pied chairs  at  a  small  table.  Besides  our  elderly 
friend,  there  was  a  little  man  like  Zacchseus  of  the 
sycamore-tree,  and  a  lank  individual,  long-coupled 
between  ribs  and  hips — one  of  the  kind  that  it  must 
be  very  discouraging  to  cook  for  a  whole  lifetime. 
These  two  were  past  fifty.  All  three  were  bland  in 
manners  and  clerical  in  appearance — in  short,  men 
of  pious  magnetism. 

I  was  morally  certain  that  this  committee  would 
accept  Luther.   And  why  not?   The  General  Council 

*Linens  used  in  connection  with  the  celebration  of 
the  Lord's  Supper. 


142       Little  Journeys  With  Martin  Luther 

accepts  all  the  Confessions  of  the  Church.  Then, 
too,  they  make  the  impression  of  being  more  politic 
than  other  Lutherans.  If  a  Lutheran  doctrine  or 
custom  strikes  a  convert  unfavorably,  the  Joint 
Synod  man  will  hold  it  before  him  as  it  is,  and  ham- 
mer away;  the  Missouri  man  will,  if  possible,  make 
it  appear  crass,  and  hammer  away;  but  the  Council 
man  will  turn  the  thing  around,  or,  failing  in  that, 
lead  the  man  around  it.  As  for  hammering  away, 
that  is  to  be  thought  of  only  when  one's  ingenuity 
is  plumb  gone.  So  far  as  real  Lutherans  go,  your 
Council  man  is  the  nearest  approach  to  a  Yankee  in 
a  Lutheran  gown — virile,  versatile,  vivacious.  It  is 
true,  he  will  not  stand  by  all  the  deductions  from 
the  Confessions;  in  fact,  deductions  are  unsavory  to 
him;  but  he  says  they  are  the  other  fellow's  deduc- 
tions, and  the  other  fellow  is  fallible.  In  major  mat- 
ters, others  must  concede  that  Council  men  stand 
right;  in  minor  matters,  Council  men  must  admit 
that  they  diverge  from  others  and  differ  among 
themselves.  Dr.  Krauth  set  the  hour-hand  very 
accurately,  but  died  before  he  succeeded  in  regulat- 
ing the  minute-hand. 

Ruminating  thus,  I  settled  down  in  my  pew.  We 
had  evidently  reached  the  end  of  our  tramp. 

The  chairman  who,  by  the  way,  had  a  pleasant 
voice,  now  started  a  rapid  fire  of  questions  on  the 
Holy  Scriptures  and  then  took  up  the  Confessions 
in  the  same  quick  and  thorough  way.  It  was  like  an 
examination  by  a  lawyer. 


Brethren  Bland  and  Otherwise  143 

By  this  time,  I  think,  he  had  formed  a  pretty  cor- 
rect estimate  of  Luther:  this  thing  was  to  be  no 
child's  play.    Rising  to  his  feet,  he  said: 

"In  conducting  this  colloquy  we  shall  follow  a  def- 
inite course,  taking  Dr.  Jacobs's  recent  book  as  our 
basis.  Brethren  who  desire  to  ask  questions  will 
please  keep  the  outline  in  mind.  The  subject  is 
Redemption,  and  the  parts,  briefly  stated,  are: 
first,  its  Prerequisites;  second,  its  Preparation; 
third,  its  Application;  fourth,  its  Effect;  fifth,  its 
Administration. ' ' 

The  examination  glided  along  smoothly.  I  heard 
the  town-clock  strike  eleven,  and  it  was  still  gliding 
along  smoothly;  but — but  then  it  struck  a  snag. 

The  chairman  glanced  at  his  watch  and  also  at  the 
faces  of  his  fellow  committeemen. 

Paradoxically  enough,  the  altercation  was  threat- 
ened by  Glorification,  the  last  division  under  the 
Effect  of  Redemption. 
"According  to  my  timepiece,"  said  the  chairman  in 
his  bland  way,  "it  is  almost  the  time  for  adjourn- 
ment and,  I  opine,  it  is  somewhat  after  the  hour 
according  to  your  appetites.  Lunch  hath  charms  to 
soothe  the  ruffled  breast.    As  you  know — 

'All  human  history  attests 
That  happiness  for  man — the  hungry  sinner— 
Since  Eve  ate  apples,  much  depends  on  dinner!' 

'Now  good  digestion  wait  on  appetite,  and  health  on 
both.'  We  stand  adjourned  to — " 


144       Little  Journeys  With  Martin  Luther 

"We  still  have  twenty  minutes!"  exclaimed  an 
auditor.  The  speaker  was  standing  in  the  aisle — a 
big  man  with  a  close-cropped  gray  mustache. 
"Brother  Martin,  what,  in  your  opinion,  are  the  doc- 
trines which  teach  two  resurrections*  arid  a  reign  of 
Christ  upon  earth  for  one  thousand  years?' '  he  asked 

"Deceptive  dreams  of  Jews  and  Chiliasts,"  he  an- 
swered curtly. 

One  of  the  men  at  the  table  turned  red.  The 
chairman,  who  was  still  standing,  quickly  turned 
towards  the  altar;  but  in  vain,  for  down  over  the 
back  of  his  bald  head  slid  the  telltale  blush. 

"You  must  certainly  concede,"  said  the  flushed 
man  at  the  table,  "that  an  unbiased  reader  would 
get  nothing  else  out  of  the  passages  which  mention 
this,  than  just  such  a  doctrine  of  the  millennium,  "f 

"But  here,  right  at  the  beginning,"  said  Luther, 
rising,  for  he  was  tired  of  sitting,  "here,  right  at  the 

*On  this  point  Dr.  J.  A.  Sciss  says:  "The  placing 
of  it  as  the  first  in  a  category  of  two  resurrections, 
the  second  of  which  is  specifically  stated  to  be  the  literal 
rising  again  of  such  as  were  not  raised  in  the  first,  fixes 
the  sense  to  be  a  literal  resurrection." — Editor. 

fThat  is,  a  doctrine  which  asserts  (a)  that  the  bind- 
ing of  Satan  for  a  thousand  years  still  lies  in  the  future, 
and  (b)  that  Christ  will  govern  the  world  for  the  same 
period  before  the  consummation.  Prominent  members 
of  the  General  Council  have  taught  thus.     For  instance : 

Dr.  Weidner  says :  "Most  commentators,  since  the 
time  of  Augustine,  suppose  that  this  binding  of  Satan 
for  a  thousand  years  began  when  Christ  gained  the  vie- 


Brethren  Bland  and  Otherwise  145 

beginning,  we  must  advise  the  Christian  reader  to 
nse  the  utmost  caution  and  guard  himself  against 
the  false  dreams  of  Jews  and  Chiliasts  who  apply 
such  spiritual  promises  of  God  to  a  material  and 
earthly  kingdom  and  thus  fall  into  a  twofold  flagrant 
error;  for  thus  they  lose  and  know  not  Christ  the 
Lord,  whose  government  is  spiritual,  and  thus  they 
wait  in  vain  for  Christ  to  establish  a  corporeal  king- 
dom upon  earth." 

The  elderly  man  turned  around  sharply. 

"A  modified  form  of  Millenarianism  has  been  found 

at  all  times  here  and  there  among  the  prominent 

teachers  of  our  Church,"  said  he  in  his  soft  tone. 

"It  is  entirely  compatible  with  orthodoxy — only 

tory  over  Satan  by  His  death  on  the  cross,  or  that  it 
began  at  some  definite  period  in  the  past.  But  such  an 
interpretation  is  inconsistent  with  the  whole  teaching  of 
the  Apocalypse,  with  the  history  of  the  Church  in  the 
past,  and  with  Christian  experience." 

Dr.  S  e  i  s  s  says :  "Then  comes  the  great  Millennial 
Period,  the  thousand  years  during  which  Satan  is  bound. 
*  *  *  Its  special  marks  are:  the  absence  of  Satan's  de- 
ceits and  machinations,  the  supplanting  of  all 
human  governments  by  the  direct  heavenly  rule 
and  dominion  of  Christ  and  His  glorified  saints,  and  that 
new  order  called  the  shepardizing  of  the  nations  with  a 
rod  of  iron,  or  the  irresistible  enforcement  of  the  prin- 
ciple of  righteousness  in  all  things,  by  which  the  whole 
living  world  shall  then  be  reduced  to  order  and  obedi- 
ence to  truth  and  right." 

This  is  the  kind  of  doctrine  Luther  is  combating  in 
the  text.— Editor 


146       Little  Journeys  With  Martin  Luther 

looks  for  a  time  of  ease,  tranquility  and  prosperity 
for  the  Church. ' ' 

Luther  stopped  short,  wheeled  around  and  said: 

"It  is  not  to  be  expected  that  the  world  will  grow 
better,  especially  not  now  since  it  is  approaching  its 
end  and  is  on  the  verge  of  the  pit.  Psalm  One  Hun- 
dred and  Ten,  verse  one:  'Sit  Thou  at  My  right  hand 
until  I  make  Thine  enemies  Thy  footstool. '  This  text 
states  plainly  and  emphatically,  that  there  will 
always  be  foes  so  long  as  our  Christ  reigns  upon 
earth." 

"But  what  do  you  make  of  those  thousand  years  in 
Revelation  during  which  Satan  is  chained?"  asked 
a  voice  from  the  audience. 

"The  thousand  years  must  begin  when  this  book 
was  written,  for  the  Turk  did  not  arise  till  after  the 
lapse  of  ten  centuries.  Meanwhile  the  Christians 
lived  and  reigned,  sans  the  devil's — " 

"Brethren,  let  us  relegate  this  subject  to  the  rear," 
counseled  the  chairman.  "We  have  our  decided  con- 
victions, but  find  no  fault  with  men  who  stand  on 
either  side. ' ' 

Luther  looked  dumbfounded.    For  a  moment  his 
words  stuck  in  his  throat.    Then  he  asked: 

"Is  this  the  part  of  a  faithful  theologian?" 

"That  is  hitting  him  pretty  hard,"  the  man  sitting 
beside  me  whispered. 

"Yes,"  I  replied  in  an  undertone.  "But,  honestly 
now,  does  n't  it  look  as  if  you  of  the  Council  were 
rather  indifferent  to  a  lot  of  things,  and,  among  them, 


Brethren  Bland  and  Otherwise  147 

big  things,  too?  For  instance,  here  is  the  Predesti- 
nation controversy,  which  has  been  waged  fiercely, 
decade  after  decade,  from  one  end  of  the  land  to  the 
other,  and  the  General  Council  hasn't  so  much  as 
said  where  it  stands. ' ' 

"True;  but  you  must  bear  in  mind  that — " 

"Is  this  the  part  of  a  faithful  theologian?"  Luther 
thundered  again. 

Now  popped  up  another  man  in  the  rear  of  the 
church. 

"Brother  Martin,  how  about  this  newfangled  pur- 
gatory?" he  asked. 

The  committee  looked  vexed.  It  was  evident  that 
these  interrogations  were  being  put  solely  for  the 
purpose  of  embarrassing  some  of  the  brotherhood. 
Little  wonder  that  cheeks  mantled.  It  does  seem 
that  every  time  preachers  get  together  in  conference, 
at  least  one  of  them  must  needs  drop  a  fly  into  the 
ointment.* 

"How  about  this  purgatory?"  piped  another  voice 
with  the  ring  of  persistency. 

"In  His  Word  God  has  laid  down  two  ways,"  re- 
plied Luther,  "one  of  which  by  faith  leads  to  salva- 
tion, and  the  other  by  unbelief  to  damnation.  As 
for  purgatory,  no  passage  in  Scripture  mentions  it, 

*That  is  an  old  observation.  Gregory  Nazienzen 
(A.  D.  328-389)  blurts  out:  "I  never  yet  saw  a  council  of 
bishops  come  to  a  good  end.  I  salute  them  afar  off,  since 
I  know  how  troublesome  they  are.  I  nevermore  will  sit 
in  those  assemblies  of  cranes  and  geese." — E  d  i  t  o  r. 


148       Little  Journeys  With  Martin  Luther 

nor  dare  we  in  any  way  tolerate  it,  for  it  obscures 
and  depreciates  the  grace  of  God,  the  benefits  and 
merits  of  our  blessed  Savior,  Christ  Jesus — " 

"No,  not  that,"  thrust  in  the  pastor  who  had  raised 
the  question.  "I  mean  that  newfangled  Protestant 
purgatory  for  the  heathen.  In  short,  do  you  believe 
that  individuals  who  do  not  have  the  opportunity 
to  hear  the  Gospel  in  this  world  will  have  a  chance 
to  hear  it  elsewhere  after  death?" 

"That  cannot  be  proved,"  Luther  replied  emphat- 
ically. "We  read  that—" 

"Just  a  moment,  please,"  interposed  the  chairman. 
"We  lack  the  time  now  to  take  up  this  question." 

"And  we  see  no  reason  for  introducing  it  here," 
said  the  little  member  with  a  flash  in  his  eye  and  a 
tremor  in  his  voice.  "None  of  our  men  teach  that." 

"We  have  n't  yet  said  they  did,"  the  man  who  put 
the  question  retorted.  "We  simply  want  to  know  if 
this  applicant  holds  such  opinions.  A  little  of  that  doc- 
trine is  like  a  pinch  of  asaf  etida — more  than  enough! ' ' 
The  committee  entered  into  consultation,  and  Lu- 
ther, who  had  been  standing  in  the  aisle  waiting  for 
an  opportunity  to  speak,  continued: 

"I  am  well  aware  that  some  fifteen  years  ago  many 
were  of  the  opinion  that  every  man  would  be  saved 
according  to  his  own  belief.  But  what  else  is  that 
than  making  a  church  of  all  the  enemies  of  Christ? 
From  this  it  would  soon  follow  that  the  Word  was 
given  to  no  purpose  and  the  Son  of  God  sent  in 
vain." 


Brethren  Bland  and  Otherwise  149 

"But  this  purgatory,"  piped  the  persistent  piper. 

"But  to  come  to  the  point,"  said  Luther:  "  'It  is 
appointed  unto  men  once  to  die,  but  after  this  the 
judgment. ' ' ' 

"Just  a  moment,  please,"  interjected  the  lank 
member,  raising  his  hand.  "This  matter  is  imma- 
terial to  us  at — " 

"Brother  Martin,"  broke  in  another,  "what  do  you 
think  of  those  men  who  wear  little  aprons  and  pour 
oil  and  wine  on  corner-stones?" 

"They  are  odd  fellows,"  replied  Luther. 

"No,  I  didn't  mean  the  Odd  Fellows,  but  it 's  all 
the  same.  Where  do  you  stand  on  the  lodge 
question?" 

Luther   looked   mystified,    and   the    committee 
looked  horrified. 

"This  question  does  not  belong  here,"  said  the  lank 
examiner,  rising  to  his  feet. 

1  'We  are  more  concerned  for  the  thing  itself  than 
we  are  about  the  proper  place  for  it,"  the  pastor 
with  the  close-cropped  mustache  replied;  "and,  be- 
sides, it  may  have  more  to  do  with  glorification  than 
you  are  ready  to  concede.  Brother  Martin, ' '  said  he 
in  a  kind  tone,  turning  to  Luther,  "a  lodge  is  a 
secret  society.  This  land  teems  with  them.  As  a 
rule  they  are  oath-bound,  are  made  up — " 

"He  who  makes  an  unnecessary  oath,"  cut  in  Lu- 
ther, "commits  sin." 

"Are  made  up  of  believers  and  unbelievers,  and 
have  a  form  of  worship.    What  say — ' ' 


150       Little  Journeys  With  Martin  Luther 

"Have  a  care,"  exclaimed  Luther,  "have  a  care 
that  you  do  not  give  this  tomfoolery  and  pretense 
the  glorious  name  of  divine  service!" 

"What  say  you  to  this?"  the  large  man  concluded. 

"They  worship  a  god  of  their  own  invention." 

"That  is  a  hard  saying,"  snapped  the  tiny  exam- 
iner. "Some  noble  men  belong  to  these  organiza- 
tions, and  they  have  done  some  fine  things." 

"Everything  that  is  outside  of  Christ,  be  it  as  fine 
and  great  as  it  may,"  replied  Luther,  "is  nothing 
but  idolatry. ' ' 

"Now,"  queried  the  pastor  who  had  raised  the 
question,  "what  would  you  say  if  a  preacher  were 
a  member  of — " 

"Irrelevant  now,  entirely  irrelevant,"  piped  my 
little  Zacchaeus. 

"Out  of  place  here,"  said  the  lank  examiner. 

"Not  germane,"  declared  the  chairman. 

"What  kind  of  theology  is  this?"  Luther  asked  in 
a  tone  of  indignation.  "What  kind  of  theology  is 
this  that  will  make  no  difference  between  the  Word 
and  no  Word,  between  light  and  darkness?" 

"Irrelevant  here,  entirely  irrelevant  here,"  the 
little  man  piped  again. 

"Let 's  close  with  prayer,"  said  the  chairman  with 
unseemly  haste. 

Luther  looked  chagrined. 

"This  is  not  the  time  for  such  maneuvering!"  he 
protested. 

The  chairman  did  not  hear,  or  hearing,  did  not 


Brethren  Bland  and  Otherwise  151 

heed,  and  a  prayer  took  the  place  of  the  rule  of 
closure. 

This  exasperated  the  Reformer.  To  him  the  con- 
duct of  the  committee  was  evidence  of  doctrinal 
indifference.  No  matter  what  I  said  during  the  noon 
recess  to  excuse  its  actions,  he  would  only  shake  his 
head  and  say,  "Slippery!"  So  he  came  to  the  after- 
noon session  in  a  wary  and  testy  mood. 

On  the  way  to  the  church  we  passed  several  min- 
isters who  were  smoking.  This  would  not  be  worthy 
of  notice  had  they  not  looked  so  sheepish.  It  was 
those  vests!* 

Our  elderly  friend  opened  the  session  by  making 
a  statement  in  which  he  ignored  the  differences  of 
the  forenoon. 

"It  is  with  a  feeling  of  regret  that  I  find  our  pleas- 
ant task  is  almost  done,"  said  he  quite  pensively. 
"We  have  but  one  part  of  our  subject  left,  namely, 
the  Administration  of  Redemption.  Two  things 
claim  our  attention  here,  to-wit:  the  Church  and  the 
Ministry. ' ' 

"Slippery,"  whispered  Luther. 

"Sooth,"  quoth  I,  "it  does  look  like  pussy-footed 
sidestepping. ' ' 

*For  those  who  like  to  be  known  and  noticed  every- 
where as  ministers,  this  dress  is  the  thing.  But  such 
pastors  must  be  specially  on  their  guard  against  unmin- 
isterial  deportment. — D  r.  Gerberding,  The  Lu- 
theran Pastor,  p.  152. 

11 


152        Little  Journeys  With  Martin  Luther 

"Now,  Brother  Martin,"  said  the  chairman  in  con- 
clusion, "let  us  compare  notes  on  the  doctrine  of  the 
Church." 

All  went  well  until  one  of  the  examiners  laid  a 
great  deal  of  stress  on  the  doctrine  of  the  Rep- 
resentative Church.  This  was  drawing  a  line  of 
cleavage  between  laymen  and  preachers  which 
Luther  did  not  like.  Moreover,  he  had  grown 
suspicious. 

The  controversy  waxed  warm. 

"Let  us  pass  over  this  point,"  said  the  elderly  man 
in  that  soft  tone  which  was  beginning  to  irritate. 
"Good  Lutherans  have  differed  on  the  amount  of 
emphasis  to  be  given  it." 

"This  is  that  part  of  the  discussion  where  matters 
come  to  a  turning  point,"  Luther  rejoined  in  a  very 
decided  tone. 

"Well,"  the  leanest  of  the  examiners  replied,  "this 
question  may  be  elucidated  when  we  discuss  the  Call, 
Office  of  the  Keys,  and  similar  things. ' ' 

"Christ  gave  the  keys  to  the  whole  congregation," 
declared  Luther,  who  would  not  budge. 

Henceforth  there  was  a  marked  difference  on 
almost  every  point. 

For  a  time  the  controversy  centered  on  the  ninth 
verse  of  the  second  chapter  of  the  First  Epistle  of 
St.  Peter:  "Ye  are  a  chosen  generation,  a  royal 
priesthood  *  *  *  that  ye  should  show  forth  the 
praises  of  Him  who  hath  called  you  out  of  darkness 
into  His  marvelous  light."  Luther  had  quoted  it  to 


Brethren  Bland  and  Otherwise  153 

show  that  all  were  priests  and  that  all  had  equal 
rights  and  similar  duties. 

It  was  the  lean  committeeman  who  grew  waspy. 
That  seems  to  lie  in  the  nature  of  these  thin  crea- 
tures. Your  fat  man  says:  "I  will  take  mine  ease"; 
your  lean  chap  says:  "I  will  take  the  other  fel- 
low's." And  he  usually  does. 

"This  passage  does  not  prove  that  all  members  of 
the  brotherhood  have  equal  rights,"  his  leanness 
asserted.  "Women  belong  to  the  priesthood  of  be- 
lievers; but  women  are  excluded  from  the  office  by 
specific  command.  'Let  your  women  keep  silence  in 
the  churches,'  says  St.  Paul,  'for  it  is  not  permitted 
unto  them  to  speak.'  Consequently,  all  have  not  the 
same  rights.    That  much  is  plain." 

"I  reply,"  said  Luther,  "we  do  not  allow  the  dumb, 
or  those  otherwise  unable  or  unqualified,  to  preach 
either.  Though  everyone  has  power  to  preach,  yet 
we  should  not  choose  anybody  for  this  purpose,  nor 
should  any  one  presume  to  do  it,  unless  he  has  special 
qualifications.  Paul  forbids  women  to  speak  in  the 
church,  where  there  are  men  capable  of  doing  it, 
that  all  may  be  done  decently  and  orderly.  It  is 
much  more  proper  and  becoming  for  men,  and  they 
are  also  better  qualified." 

"That  interpretation,"  was  the  rejoinder,  "is  nec- 
essary to  bolster  up  the  transference  theory  of  the 
office;  but  it  is  wrong — dead  wrong.  But  to  come 
back  to  the  passage:  if  all  believers  are  priests  with 
the  right  to  administer  the  means  of  grace,  because 


154       Little  Journeys  With  Martin  Luther 

they  are  here  called  priests,  then  they  are  also  kings 
with  the  right  to  perform  kingly  functions,  because 
they  are  here  spoken  of  as  royal  and  are  elsewhere 
called  kings." 

Now  Luther  grew  eloquent  and  spoke  long.  The 
spiritual  is  real,  very  real,  he  insisted.  The  spiritual 
priest  is  a  priest,  the  spiritual  king  is  a  king,  that 
or  nothing. 

"But  they  are  not  such  crazy  kings  as  those  of  this 
world,"  he  declared.  "Compared  with  believers, 
these  are  but  counters  and  painted  kings,  for  they 
rule  merely  temporarily  and  externally.  But  believ- 
ers are  real  kings;  not  that  they  wear  a  golden  crown 
and  bear  a  golden  scepter,  or  deck  themselves  with 
silk  and  velvet,  purple  and  gold;  but  are  that  which 
is  far  more  glorious — lords  over  death  and  the  devil, 
hell  and  evil." 

While  Luther  was  speaking,  another  minister 
came  in  and  took  a  seat  in  front  of  me.  You  simply 
had  to  look  at  this  man.  He  had  a  head  shaped  like 
Shakespeare's  and  a  beard  cut  like  Shakespeare's. 
The  one  he  got  from  nature;  the  other  from  the  bar- 
ber. The  newcomer,  who  held  a  petty  office  in  a 
district  synod,  listened  a  few  minutes  and  then  whis- 
pered to  his  neighbor: 

"Your  applicant  talks  like  a  member  of  the  Joint 
Synod  of  Ohio." 

"A  haughty  and  pig-headed  set  they  are,"  whis- 
pered the  other. 

"Yes;  if  the  Joint  Synod  of  Ohio  were  perfectly  at 


Brethren  Bland  and  Otherwise  155 

one  with  us  in  doctrine,  I  would  never  agree  to  a 
union  between  them  and  us,  unless  they  should  first 
show  a  different  spirit." 

I  leaned  over  to  give  him  a  piece  of  my  mind; 
but — I  remembered  that  a  prominent  member  of  my 
own  synod  had  said  the  same  thing  of  another  body,* 
and  I  was  ashamed. 

In  the  meantime  the  committee  had  bumped  their 
pates  together.  The  presiding  officer  now  announced 
the  result: 
"Even  if  we  should,  for  argument's  sake,  grant  all 
you  have  set  forth,  it  would  not,  so  far  as  we  can 
see,  prove  that  the  duties  of  the  spiritual  priest- 
hood are  the  same  as  those  of  the  ministry. 
Clearly,  laymen  are  one  thing  and  ministers  are 
another." 

Straightway  Luther  was  on  his  feet. 
"No  one  can  deny,"  said  he,  "that  every  Christian 
has  God's  Word,  is  taught  of  God  and  anointed  as 
priest,  as  Christ  says  in  the  forty-fifth  verse  of  the 
sixth  chapter  of  St.  John:  'They  shall  be  all  taught 
of  God';  and  as  the  Forty-fifth  Psalm  says  in  verse 
seven:  'God  hath  anointed  Thee  with  the  oil  of  glad- 
ness above  Thy  fellows.'  These  'fellows'  are  the 

♦These  statements  are  significant.  Let  alone,  official- 
dom will  always  find  some  sort  of  justification  for  sep- 
aration, and  some  sort  of  reason  against  union;  for,  be 
it  observed,  if  we  ever  get  a  united  Church,  certain  syn- 
odical  lights  will  henceforth  and  forever  be  satellites. — 
Editor. 


156       Little  Journeys  With  Martin  Luther 

Christians,  Christ's  brethren,  who  are  consecrated 
with  Him  as  priests,  as  St.  Peter  also  says:  'Ye  are 
a  chosen  generation,  a  royal  priesthood  *  *  *  that 
ye  should  show  forth  the  praises  of  Him  who  hath 
called  you  out  of  darkness  into  His  marvelous  light.' 
But  if  it  be  true  that  they  have  God's  Word  and  are 
anointed  by  Him,  they  are  also  under  obligation  to 
teach  and  propagate  it,  as  St.  Paul  says:  'We  have 
the  same  spirit  of  faith,  according  as  it  is  written, 
I  believed  and  therefore  have  I  spoken:  we  also  be- 
lieve and  therefore  speak.'  And  in  Psalm  Fifty-one, 
verse  thirteen,  the  prophet  says  for  all  Christians:  'I 
will  teach  transgressors  Thy  ways  and  sinners  shall 
be  converted  unto  Thee. '  Thus  here  it  is  again  obvi- 
ous that  a  Christian  not  only  has  the  right  and 
power  to  teach  God's  Word,  but  that  he  is  bound 
to  do  so  if  he  would  save  his  soul  and  retain  divine 
grace." 

"I  humbly  crave  your  pardon,  sir,"  said  the  lank 
examiner  ironically;  "but  all  that  is  merely  your 
own  interpretation.  It  is  without  ancient  example. 
The  early  Church  did  not  act  thus." 

"Thus  did  St.  Stephen,*  to  whom  the  apostles  had 
not  commended  the  office  of  preaching,  and  yet  he 
preached  and  did  great  wonders  and  miracles  among 
the  people,"  Luther  replied.  "Thus  did  Philip,  the 
deacon,  upon  whom  again  the  office  of  preaching  was 
not  conferred.!  Thus  also  did  Apollos."| 

♦Acts  vi.  8.  fActs  viii.  5.  $Acts  xviii.  25. 


Brethren  Bland  and  Otherwise  157 

"You  make  bishops,  priests,  pastors  of  all  laymen, 
and  that  without  a  call,"  retorted  the  lank  examiner. 

"Thou  say  est  falsely  that  I  make  bishops,  priests 
and  pastors  of  all  laymen,  and  teach  that  they  may 
officiate  without  a  call,"  he  replied;  "and,  pious  as 
thou  art,  concealest  the  fact  that  I  write  also  that 
no  one  should  presume  to  administer  the  office  with- 
out being  called,  except  in  extreme  necessity." 

"The  brethren  are  laboring  under  a  misapprehen- 
sion, ' '  said  the  pastor  who  reminded  me  of  the  Bard 
of  Avon.  "The  applicant  holds  what  is  known  as  the 
Uebertragungslehre:  the  many  in  the  congre- 
gation delegate  their  rights  to  one  for  the  sake  of 
order,  and  he  thus  becomes  pastor;  but  this  doc- 
trine is — " 

"Just  as  if  ten  brothers,  sons  of  a  king,"  Luther 
interrupted,  "and  all  alike  heirs,  elected  one  to 
administer  the  estate.  They  would  all  be  kings  and 
equal  in  power,  and  still  the  administration  would 
be  in  the  hands  of  one." 

"To  say  the  congregation  makes  the  minister  by 
its  call,  is  degrading  the  office,"  said  the  elderly 
member. 

"The  call  to  the  ministry  must  be  given  by  the 
Church,"  declared  the  lean  member. 

"And  the  Church  is  not  laymen  without  ministers, 
nor  ministers  without  laymen;  but  ministers  and  lay- 
men," explained  the  little  member. 

"To  make  it  plainer,"  said  Luther:  "if  a  number 
of  pious  lay  members  were  taken  captive  and  placed 


158       Little  Journeys  With  Martin  Luther 

in  a  wilderness  without  a  priest  consecrated  by  a 
bishop,  and  they  should  agree  among  themselves  to 
elect  one  of  their  number,  and  would  commit  to  him 
the  office  of  baptizing,  administering  the  Eucharist, 
absolving  and  preaching,  he  would  unquestionably 
be  a  priest  just  as  much  as  if  all  the  bishops  and  all 
the  popes  had  ordained  him.  Hence  it  is  that  any 
one  may  baptize  and  absolve  in  case  of  necessity, 
which  would  not  be  permissible  if  all  were  not 
priests. ' ' 

The  chairman  and  the  lank  member  were  in  con- 
sultation. That  the  call  from  a  congregation  should 
make  a  man  a  minister  seemed  to  be  a  thorn  in  their 
flesh.  After  all,  it  may  be  that  a  good  bit  of  the 
priest  gets  on  the  inside  before  a  clerical  vest  gets 
on  the  outside.  But  now  the  chairman  looked  up 
and  said: 

"Brother  Martin,  if  all  have  equal  rights,  what 
need  of  ministers  at  all?" 

"There  must  needs  be  ministers,"  Luther  replied, 
a  broad  smile  lighting  his  countenance,  "for  if  the 
whole  congregation  would  rush  upon  the  babe  to 
baptize  it,  they  would  probably  drown  it,  as  a  thou- 
sand hands  would  be  employed.  This  would  never 
do." 

"I  should  say  not,"  snapped  the  lean  man.  "But 
since  all  have  the  right,  according  to  you,  any  one 
of  them  might  go  and  do  it.  There  is  no  warrant 
for  depriving  any  one  of  his  rights." 

"Since  Christians  have  all  things  in  common,  as 


Brethren  Bland  and  Otherwise  159 

we  have  pointed  out  and  proved,"  replied  Luther, 
"it  could  not  be  right  for  one  to  push  himself  for- 
ward and  arrogate  to  himself  what  belongs  to  us  all. 
Let  him  maintain  this  right  and  exercise  it  where 
there  is  no  other  person  who  has  also  received  it. 
But  the  rights  of  the  community  demand  that  one, 
or  as  many  as  the  congregation  chooses,  shall  be 
elected  and  accepted  to  administer  the  office  publicly 
and  in  the  name  and  place  of  all  those  who  have 
precisely  the  same  rights." 

He  spoke  at  some  length  in  the  same  strain,  and 
concluded  thus: 

"It  is  true  that  all  Christians  are  priests,  but  they 
are  not  all  pastors;  for  besides  being  a  Christian  and 
a  priest,  he  must  also  have  an  office  and  a  parish 
entrusted  to  him.  The  call  and  command  make  a 
pastor  and  preacher." 

"Brethren,  you  might  as  well  close  this  colloquy," 
said  my  neighbor  of  the  Shakespeare  physiognomy. 
"This  brother  does  not  at  all  agree  with  us  in  the 
doctrine  of  the  Ministerial  Office.  Besides,  it  is  high 
time  to  adjourn." 

In  fact,  it  was  high  time:  the  janitor  was  lighting 
the  gas. 

"The  committee  is  of  quite  the  same  opinion,"  the 
lean  member  remarked.  "However, ' '  he  added,  turn- 
ing to  Luther,  "you  averred  that  the  call  and  com- 
mand make  a  pastor  and  preacher.  What  has  ordi- 
nation, the  act  of  the  Representative  Church,  to  do 
with  it?" 


160        Little  Journeys  With  Martin  Luther 

"He  who  is  called  is  ordained  and  should  preach  to 
those  who  called  him,"  said  he.  "This  is  our  Lord's 
consecration  and  true  chrism. ' ' 

"Why,  then,  the  laying  on  of  hands?"  asked  the 
little  member. 

"The  imposition  of  hands  gives  the  benediction  and 
confirms  and  bears  testimony  to  this,"  answered 
Luther,  "as  a  notary  or  witness  testifies  to  a  tem- 
poral matter." 

"Then,"  said  the  lank  examiner,  "you  see  no  real 
necessity  for  action  on  the  part  of  the  Representative 
Church,  and,  so  far  as  the  divine  realism  of  ordina- 
tion is  concerned,  you  do  not — " 

"Beg  pardon,"  said  the  little  man;  "but  I  think  it 
is  too  late  to  begin  the  discussion  of  a  new  phase 
of  this  subject.  We  understand  the  applicant's  posi- 
tion: it  is  the  transference  theory  carried  out  with 
more  or  less  consistency. ' ' 

"With  less,"  exclaimed  a  man  in  the  audience. 
"Consistency  would  demand  that  they  have  ordi- 
nation executed  by  lay  members  in  the  congre- 
gation.* They  don't  do  it,  and  they  don't  dare 
doit!" 

"And,  my  brother,"  said  the  chairman,  ignoring 

*Excellent  dissertations  on  these  subjects  by  represen- 
tative General  Council  men  are  to  be  found  in  The 
Lutheran  Pastor,  p.  38  ff.;  The  First  Gen- 
eral Council  of  Lutherans,  p.  232  ff.;  and  in 
The  Lutheran  Doctrine  of  the  Ministry,  a 
pamphlet,  by  the  Rev.  Dr.  H.  E.  J  a  c  o  b  s. — E  d  i  t  o  r. 


Brethren  Bland  and  Otherwise  161 

the  last  remark  and  bestowing  a  smile  on  the  com- 
mittee's lean  spokesman,  "remember  that  we  as 
committee  just  agreed  to  close  the  colloquy." 

He  then  rose,  nodded  to  Luther  and  to  the  audi- 
ence, and  said  in  a  kind  and  deliberate  manner: 

"Brethren,  we  have  canvassed  the  whole  field  of 
theology  and  it  has  been  pleasant  and  edifying 
withal.  There  have  been  some  differences — there 
always  are  on  such  occasions — and  we  will  give  them 
due  consideration  before  we  frame  our  decision, 
which,  I  think,  we  shall  be  able  to  give  the  applicant 
to-morrow  morning.  So  far  as  the  so-called  trans- 
ference theory  of  the  Office  of  the  Ministry  is  con- 
cerned, it  is  but  fair  to  say  that  it  was  held  by  our 
theologians  in  the  days  of  the  Reformation,  and  since 
then,  in  Europe,  by  Schleiermacher,  Hcefling,  Harless, 
Thomasius,  Palmer,  Achelis,  Luthardt  and  others, 
and,  in  this  country,  by  Dr.  Loy  and  the  Ohio  Synod, 
and  Dr.  Walther  and  the  Missouri  Synod.  Hence, 
no  matter  whether  a  man  holds  the  one  view  of  this 
or  the  other,  I  regard  him  as  a  good  Lutheran." 
Then,  looking  with  a  smile  at  Luther,  he  gave  us  a 
broad  hint  of  the  result:  "I  say  this,  Brother  Mar- 
tin, that  you  may  lose  no  sleep  over  these  differences. 
Now,  brethren,  let  us  close." 

The  audience  rose  and  the  kind-hearted  sire  raised 
his  hand  to  pronounce  the  benediction. 

Luther  stepped  to  the  front  and  raised  his  hand 
as  if  to  stay  the  proceedings. 

A  tremor  of  excitement  ran  through  the  audi- 


162       Little  Journeys  With  Martin  Luther 

ence.    Feet  moved  and  necks  craned.    The  chairman 
dropped  the  hand  raised  to  bless. 

"Is  that  nothing  to  you?"  asked  Luther  emphatic- 
ally. "Is  that  nothing  to  you?"  he  repeated  in  a 
louder  tone.  "  'If  they  affirm,  I  affirm;  if  they  deny, 
I  deny'; — this,  I  say,  is  what  your  declarations 
amount  to.  You  take  the  most  diligent  care  on  every 
occasion  to  be  slippery  and  pliant  of  speech.  Is  that 
to  act  the  part  of  a  faithful  theologian?  My  reso- 
lution is  taken!" 

He  started  towards  the  door.  There  was  whis- 
pering, moving  of  feet,  excitement.  The  chairman 
raised  his  hand  and  called  after  him: 

"Stop!    Let  us  explain." 
But  Luther  did  not  stop.    A  click  of  the  door 
announced  that  he  was  gone. 

"Serves  you  right,"  said  the  big  man  with  the 
close-cropped  mustache. 

"What's  the  difference!"  exclaimed  the  little 
examiner. 

"Nothing  lost,"  declared  the  lank  member.  "We 
couldn't  have  consistently  received  him,  anyhow. 
He  's  got  heretical  views  on  the  Office  of  the  Min- 
istry. Saves  us  an  unpleasant  task.  That 's  all." 
Then  the  elderly  man  closed  the  meeting. 
With  a  different  examining  committee  the  result 
might  have  been  different.    The  more  is  the  pity. 


@S?ts3@®@0£?®@gfcS^ 


@@S@®SO§?®@@S2S5 


IX.    AT  THE  BARBER'S 

Worth  makes  the  man,  and  want  of  it  the  fellow, 
The  rest  is  all  but  leather  and  prunello. — Pope. 


EXT!"  said  the  barber,  and  Lu- 
ther took  the  chair. 

The  colloquy  had  given  me  a 
feeling  of  touseled  uncleanness 
and  I  hied  me  to  the  barber '3. 
Luther  must  have  felt  dirtier,  for 
he  was  there  first. 
"Heavy  beard,"  said  the  barber, 
deeming  it  wise  to  rub  in  a  little  flattery  with  the 
lather,  "needs  a  good  soaking." 

"Well  lathered  is  half  shaved,"  Luther  replied, 
and,  glancing  at  me,  added,  "and  well  prayed  is  half 
studied. ' ' 

Then  he  ran  his  hand  over  his  stubbled  cheek. 
"We  take  it  off  to-day  and  have  a  smooth  face,"  he 
remarked.  "By  to-morrow  it  is  grown  again,  and  it 
will  not  cease  growing  while  we  live.  Just  so  is 
original  sin.  It  cannot  be  extirpated;  but  crops  out 
so  long  as  we  live.  Nevertheless  we  should  resist  it 
with  all  our  might  and  cut  it  off  without  delay." 

I  had  to  smile:  Luther  could  gather  a  harvest  of 
morals  even  from  the  stubbles  of  a  beard. 

The  barber  was  a  talkative  little  man,  but  he  was 
as  careful  with  his  tongue  as  he  was  with  his  razor. 
(163) 


164        Little  Journeys  With  Martin  Luther 

If  he  cut  a  customer  with  either  one,  it  was  a  slip. 
After  a  moment's  lull  he  said: 

"Lots  of  rain  we  've  had  of  late." 
A  man  can  always  prime  conversation's  pump 
with  the  weather,  especially  if  it  is  wet. 

"It  usually  rains  where  it  was  wet  enough  before," 
Luther  replied. 

"Paper  predicts  rain  for  to-morrow,"  said  a  young 
lounger  who  wore  loud  clothes.  "Guess  I  '11  not  go 
to  the  city  now.  Wish  I  had  the  running  of  the 
weather  for  a  spell.    Bet  I  'd  be  onto  my  job." 

Luther  measured  him  with  his  eye.  A  rebuke 
must  fit  as  nicely  as  a  suit.  Otherwise  it  is  a  reflec- 
tion on  the  maker. 

"When  prosperity  is  ours,  and  all  goes  as  our 
hearts  desire,  we  grow  very  indolent  and  spoil,  for 
good  fortune  makes  fools  of  people,"  he  began, 
turned  his  head  to  one  side  and  eyed  the  company. 
It  comprised  the  idler  just  mentioned,  a  moral 
scavenger  known  as  an  attorney,  an  effeminate  dry- 
goods  clerk,  and  the  'Squire.  The  latter  was  a 
rotund  old  man,  who  sat  with  his  legs  far  apart  and 
his  hands  over  a  red  handkerchief  on  the  head  of  his 
cane,  wore  a  boiled  shirt  to  support  the  dignity  of 
his  office,  and  spoke  with  the  deliberation  which 
befits  judicial  ermine  even  if  it  be  thin  and  spotted 
with  tobacco- juice. 

"If  it  should  lie  in  our  power  to  have  things  go 
according  to  our  own  sweet  wills,  nothing  would 
come  of  it,  anyhow,"  Luther  continued.  "We  would 


At  the  Barber's  165 


fare  like  a  certain  farmer  who  would  be  wiser  than 
the  Lord.  No  matter  what  kind  of  weather  God 
made,  it  did  not  please  him.  So  he  besought  God 
to  let  him  regulate  the  weather  for  the  nonce  accord- 
ing to  his  own  judgment.  And  God  granted  his  peti- 
tion. So  the  farmer  began  and  did  as  he  listed.  As 
he  willed  it,  so  the  rain  fell  and  the  sun  shone.  That 
was  weather  as  fine  as  one  could  desire.  The  crops 
stood  so  well  that  he  expected  a  year  the  like  of 
which  no  man  had  seen.  But  at  last,  when  he  gath- 
ered in  the  harvest,  he  found  nothing  but  empty- 
ears  and  straw.  Then  it  dawned  upon  him  that  he 
had  forgotten — the  wind!" 

The  'Squire  chuckled  and  took  a  pinch  of  snuff. 

"It  served  him  right,"  declared  he;  "no  mortal 
can  improve  on  God's  way." 

"Nature's  way, 'Squire,  nature's,"  said  the  barrister 
by  way  of  correction  and  for  the  sake  of  provocation. 
The  argument  which  the  infidel  desired  was  soon 
on  in  full  force.  His  sophistry  and  ridicule  were  at 
times  too  much  for  the  dignified  old  'Squire.  I 
noticed  that  Luther  grew  more  and  more  restless 
under  the  razor. 

"He  imagines  that  he  alone  is  wise  and  erudite," 
said  he  in  an  undertone  to  the  barber:  "mocks  us 
as  if  we  were  geese." 

The  attorney  cast  an  aspersion  upon  the  divinity 
of  Christ.    Instantly  Luther  sat  up  in  the  chair. 

"For  very  shame,  brazen  reason!"  he  exclaimed 
and  ejected  the  lather  from  his  lips.  "How  dare  we 


166       Little  Journeys  With  Martin  Luther 

wretched,  beggarly  mortals  jabber  about  the  char- 
acter of  God's  essence,  without  God's  Word,  de- 
pending entirely  upon  our  own  heads,  when  we  do 
not  even  know  how  our  own  speech,  laughter,  or 
sleep  is  effected?  Is  it  not  blindness  personified 
that  a  man  who  cannot  explain  even  the  most  insig- 
nificant activity  which  he  daily  perceives  in  his  own 
body,  nevertheless  insists  that  he  understands  that 
which  is  above  and  beyond  all  reason  and  of  which 
God  alone  can  speak,  and  dares  insolently  to  blurt 
out,  'Jesus  is  not  God!'  " 

He  had  fired  a  broadside.  In  a  few  minutes  the 
attorney  found  a  reason  for  leaving.  Nobody  had 
anything  to  say.  The  room  was  so  quiet  that  we 
could  hear  the  buzzing  of  a  belated  bee  which  found 
itself  imprisoned  there. 

"Look  out,  it  will  sting  you!"  said  the  barber  as 
the  bee  lit  on  Luther's  finger. 

He  observed  it  with  evident  interest  as  it  crawled 
over  his  hand. 

"The  bee  is  such  a  furious  and  impetuous  little 
creature  when  it  is  angry,"  he  remarked,  "that  it 
thrusts  its  stinger  into  its  foe  and  leaves  it  there 
regardless  of  the  fact  that  it  will  therefore  lose  its 
life  or  ever  thereafter  be  unable  to  make  honey. 
And  so,  on  account  of  its  wrath,  it  hath  shamefully 
lost  its  sweet  trade.  Thus  also  are  the  enemies  of 
Christ.  So  vengeful  and  hot-tempered  are  they 
that  they  would  rather  suffer  ruin  than  not  inflict 
injury." 


At  the  Barber's  167 


Again  silence  fell  upon  the  company,  and  it  grew 
oppressive.  It  seemed  as  if  the  evening's  pleasure 
had  been  killed  by  the  thunderbolt  intended  to  purify 
the  atmosphere,  and  as  if  no  more  fitting  person 
could  have  appeared  on  the  scene  than  the  under- 
taker who  had  just  entered. 

"Well,"  said  he,  as  he  seated  himself  opposite 
the  'Squire,  "we  buried  Big  Mike  McCarty  this 
afternoon." 

"I  'm  sorry  he  's  gone,"  said  the  'Squire  pensively. 
"He  was  a  true  son  of  the  Emerald  Isle,  bulls  and 
all." 

Then  his  honor  grew  reminiscent. 

"Once  Big  Mike  was  standing  on  the  edge  of  a 
railroad  fill,  bossing  the  job,"  said  he.  "A  green 
Irishman  came  along  pushing  a  car  of  dirt  and 
struck  Mike.  Down  over  the  embankment  he  went — 
clean  down  to  the  bottom.  The  frightened  work- 
man shouted  down  through  his  hands:  'Ahoy,  me 
boss,  is  ye  hurrt?  is  ye  hurrt  bad?'  There  was  noth- 
ing but  a  groan  for  answer.  'Is  ye  hurrt?  is  ye  hurrt 
bad?'  'Shet  up,  you  blasted  fool,'  yelled  Mike;  'it 's 
killed  dead  and  a  corpse  that  I  am. '  ' ' 

The  little  company,  including  Luther,  laughed  and 
the  sombre  spell  was  broken. 

"I  know  a  better  one  on  Big  Mike  than  that,"  said 
the  barber,  soaking  his  sponge.  "Say,  Jack,  suppose 
you  start  the  phonograph  for  the  reverend.    Put  in 
a  song." 
12 


168       Little  Journeys  With  Martin  Luther 

When  it  began  to  talk  and  sing,  Luther  looked 
amazed. 

"What  is  now  taking  place  in  the  world  seems  most 
marvelous  to  me, ' '  said  he,  shaking  his  head.  ' '  Either 
I  never  yet  saw  the  world,  or  a  new  world  comes  into 
being  while  I  sleep."  Then  he  wished  St.  Paul  had 
preached  into  a  thing  like  that. 

"As  I  was  about  to  say,"  began  the  barber,  resum- 
ing his  work,  "Big  Mike — " 

"I  appeal  to  the  reverend,"  a  voice  interrupted: 
"  are  n ' t  gamblers  thieves  ? ' ' 

The  clerk  had  put  the  question.    He  and  the  fast 
young  man  were  having  a  verbal  bout. 

"And  now  it  is  asked,"  said  our  good  father, 
"whether  gamblers  are  thieves?  It  is  obvious  that 
gamesters  who  play  for  stakes  commit  sin.  They 
covet  the  possessions  of  others,  and  are  thus  thieves 
in  the  eyes  of  God.    No  one — " 

"That 's  plain,"  nodded  the  'Squire,  "very  plain." 

"No  one  plays  with  another  for  the  purpose  of  giv- 
ing him  property,  for  he  could  convey  it  without 
gaming.  Again,  he  does  not  play  because  he  wants 
to  lose,  or  because  he  seeks  the  welfare  of  another 
as  he  seeks  his  own.  Thus  gambling  is  always 
against  love  and  always  grows  out  of  greed,  for 
a  gambler  seeks  his  own  profit  at  another's 
expense." 

"Well,  as  I  was  going  to  say,"  the  barber  began 
again,  "when  Big  Mike  was  paving  Washington 
Street,  green  hands  made  him  a  lot  of  trouble.    He 


At  the  Barber's  169 


came  upon  one  who  was  making  a  big  mess  of  things. 
He  gazed  at  him  a  moment  and  shook  his  head  in 
despair.  'You  bloomin'  idiot,'  said  Mike  in  a  tone  of 
utter  disgust,  'I  've  larned  ye  everything  I  know,  an' 
still  ye  don't  know  anything!'  " 

Luther  laughed  till  he  held  his  sides  * 

"It  also  pleases  God  when  you  address  a  brother 
with  a  smile,"  said  he,  "or  now  and  then  crack  a 
decent  and  witty  joke.  God  is  a  foe  of  all 
gloominess." 

"I  '11  wager  Big  Mike's  widow  will  marry  before 
a  year  rolls  round,"  said  the  undertaker.  "Never 
saw  it  miss:  women  who  wail  so  when  they  put  one 
man  in  the  hearse  soon  find  another  for  the  house. M 

"Perfectly  natural,  perfectly  natural,  and  easily 
explained  on  psychological  grounds,"  asserted  the 
'Squire  with  an  air  of  learning. 

"Bosh!"  interjected  the  young  man  in  the  loud 
clothes,  tossing  a  Police  Gazette  on  the  stand 
and  moving  towards  the  door.  "  'Frailty,  thy  name 
is  woman!'  " 

Instantly  the  clerk  got  into  a  wrangle  with  him 
on  the  subject  of  women.  The  others  talked  town 
topics.  Luther  heard  snatches  of  the  wrangle,  and 
his  frank  countenance,  like  the  face  of  a  barometer, 
announced  the  storm  that  was  brewing.    But  when 


♦This  anecdote  is  especially  commended  to  those  pro- 
fessors who  find  fault  with  preachers.  They  "larned"  us 
everything  they  know,  and  still  we  don't  know  anything! 


170       Little  Journeys  With  Martin  Luther 

he  stepped  from  the  chair  the  lecherous  fellow  was 
gone,  and  Luther  said: 

"The  man  who  sets  light  by  preachers  and  women 
will  never  come  to  a  good  end.  To  despise  them  is 
to  despise  God  and  man." 

He  glanced  at  his  hands  and  started  for  the 
wash-stand. 

"Therefore,  when  you  see  a  hog  poking  its  snout 
in  filth,  think  of  such  a  swinish  blackguard.  Let 
them  know  that  they  are  after  all  but  despisers  of 
the  sex." 

He  began  to  lave  his  hands,  but  was  so  much 
aroused  that  he  kept  on  talking. 

"Even  though  wives  and  maids  have  flaws  and 
faults,  yet  one  should  not  publicly  decry  them  with 
tongue  or  pen.  A  pious  woman  is  to  be  honored  and 
loved,  first,  because  she  is  God's  gift,  and  then  be- 
cause God  has  bestowed  upon  woman  glorious  vir- 
tues which  greatly  outweigh  trivial  shortcomings. 
My,  how  dirty  the  water  becomes  from  washing  with 
it!  Sooth,  I  forgot  that  skin  and  flesh  are  taken  out 
of  the  ground,  as  the  Scriptures  say.  Thou  art  dust 
and  ashes:  why  so  proud,  0  man!" 

Drying  his  hands,  he  returned  to  the  former 
subject. 

"A  wife  is  the  best  treasure,  for  she  is  given  by 
God,  has  many  virtues  and  keeps  troth.  No  one 
will  ever  have  to  repent  rising  early  and  marrying 
young.  When  Eve  was  brought  to  Adam  he  was 
filled  with  the  Holy  Ghost  and  gave  her  the  most 


At  the  Barber's  171 


beautiful  and  glorious  of  names,  calling  her  Eva, 
that  is,  mother  of  all  living.  This  is  woman's  glory 
and  her  most  precious  ornament.  She  is  fons 
omnium  viventium,  the  source  of  all  human 
life,  a  brief  phrase,  but  such  as  neither  Demosthenes 
nor  Cicero  could  have  coined."  As  he  seated  himself, 
he  added:  "My  hostess  at  Eisenach  said  well,  when 
I  was  a  student  there,  'There  is  no  sweeter  pleasure 
on  earth  than  to  be  loved  by  a  good  woman.'  " 

"Yes,"  said  the  'Squire,  nodding  approval,  "a good 
woman  is  a  precious  pearl,  and  an  obedient  woman 
is  beyond  price." 
The  barber  smiled. 

"Isn't  it  Solomon,"  he  queried,  "who  asks  where 
such  a  woman  can  be  found?" 

"Were  I  to  make  love  again,"  said  Luther,  "I  'd 
have  me  an  obedient  wife  carved  out  of  stone." 
Then  he  laughed  and  added:  "I  would  despair  of 
getting  one  in  any  other  way." 

He  picked  up  the  evening  paper,  for  he  had  prom- 
ised to  wait  for  me.  I  could  see  his  face  in  the  mir- 
ror. It  was  a  study,  as  his  eyes  ran  from  one 
account  to  another  of  crime,  war  and  bloodshed.  He 
cast  the  paper  aside  shortly  with  the  remark: 

"The  world  is  the  devil's  tavern.  Hence,  whither- 
soever one  goes,  he  finds  the  host  at  home." 

He  got  up,  and,  with  hands  behind  his  back, 
started  to  pace  the  floor.  He  was  a  nervous  body 
and  could  never  sit  long  unemployed. 

"We  are  wretched  children  of  Adam, ' '  he  observed, 


172        Little  Journeys  With  Martin  Luther 

"for  though  death  trudges  at  our  heels  every  mo- 
ment on  land,  we  seek  it  also  on  water." 

Our  fleet  was  still  in  Cuban  waters  and  the  papers 
were  still  sounding  the  praises  of  Dewey  and  Hobson. 

"The  Spaniards  deserved  this  trouncing,"  said  the 
undertaker:  "they  are  the  most  inhuman  butchers 
among  civilized  nations." 

"The  French  are  wanton,"  said  Luther,  taking  up 
the  cudgel,  "but  the  Spaniards  are  altogether  un- 
manageable, and  exceed  the  Italians  and  French  in 
all  wickedness.  No  nation  can  tolerate  them.  They 
are  more  cruel  than  the  Turks." 

Now  the  'Squire,  the  clerk,  the  undertaker,  the 
barber,  all  talked  war,  and  it  was  evident  they  took 
pleasure  in  it.    Luther  dissented. 

"War  is  one  of  the  greatest  plagues  that  can 
afflict  humanity,"  he  declared;  "it  destroys  reli- 
gion, it  destroys  states,  it  destroys  families.  In 
comparison  with  it  famine  and  pestilence  become  as 
nothing." 

"There  's  been  great  improvement  in  guns,"  said 
the  'Squire,  "since  I  was  at  the  front  in  sixty-three. 
There  will  be  no  more  long  wars. ' ' 

"Cannon  and  firearms  are  cruel  and  destructive 
machines,"  countered  Luther.  "I  believe  them  to 
have  been  the  direct  suggestion  of  the  devil.  Against 
the  flying  ball  no  valor  avails:  the  soldier  is  dead  ere 
he  sees  the  means  of  his  destruction. ' ' 

The  old  soldier  in  the  'Squire  attempted  a  de- 
fence, but  it  was  half-hearted  at  most. 


At  the  Barber's  173 


"I  believe  this  war  will  be  a  good  thing  for  our 
country  after  all,"  the  barber  declared. 

"Yes,"  said  the  undertaker,  "if  our  government 
decides  to  hold  the  Philippine  Islands,  the  Far  East 
will  open  to  our  commerce." 

"War  is  like  a  net  woven  of  gold,"  said  Luther 
sententiously:  "if  you  catch  fish  with  it,  you  are 
nothing  ahead." 

But  he  agreed  with  them  when  they  discussed  the 
soldier's  belief  in  the  righteousness  of  his  cause  and 
its  relation  to  victory. 

"It  does  not  depend  on  having  a  large  army  and 
expensive  weapons,"  said  he,  "but  on  a  good  cause. 
The  cause  of  a  war  robs  a  soldier  of  valor,  or  gives 
him  heart  and  courage.    But — ' ' 

"This  Spanish- American  war,"  interpolated  the 
'Squire,  "has  demonstrated  that  once  more." 

"But  do  let  us  be  instant  in  our  prayer  against 
war,"  said  Luther  in  conclusion. 

It  was  but  a  step  from  the  discussion  of  the  bar- 
barity of  Spanish  rule  to  the  discussion  of  the  illit- 
eracy of  her  island  subjects,  and  but  another  to  the 
general  subject  of  education.  I  was  surprised  at 
Luther's  advanced  modern  ideas. 

"If  the  government  can  compel  such  citizens  as  are 
fit  for  military  service  to  bear  spear  and  musket,  to 
mount  ramparts  and  perform  other  martial  duties 
in  time  of  war,"  said  he,  "how  much  more  has  it 
the  right  to  compel  the  people  to  send  their  children 
to  school,  because  in  this  case  we  are  warring  with 


174       Little  Journeys  With  Martin  Luther 

the  devil,  whose  object  it  is  secretly  to  exhaust 
our  cities  and  principalities  of  their  strong  men — 
to  destroy  the  kernel  and  leave  a  shell  of  helpless 
and  ignorant  people." 

I  was  ready  to  go.  But  ere  we  stepped  out,  Lu- 
ther turned  and  said: 

"I  maintain  that  the  civil  authorities  are  under 
obligation  to  compel  the  people  to  send  their  chil- 
dren to  school. ' ' 

As  we  walked  down  the  street,  I  informed  him 
that  public  education  is  entirely  secular  and  that  our 
high  schools  and  universities  are  rationalistic  and 
worse.    He  looked  amazed. 

"Where  the  Holy  Scriptures  are  not  the  rule,  I 
advise  no  man  to  send  his  child,"  said  he.  "Every- 
thing must  perish  where  God's  Word  is  not  taught 
unceasingly.  So  we  see  what  manner  of  men  there 
are  in  the  universities." 

He  then  spoke  of  the  Iowa  Synod,  to  which  he 
meant  to  apply  next.  But  little  was  said,  for,  in 
crossing  the  street,  we  ran  into  two  men  who  hap- 
pened to  know  us.  They  were  the  Dunkard  preach- 
ers we  had  met  in  Virginia.  As  they  were  going 
three-quarters  of  a  mile  beyond  the  farmhouse  where 
we  were  staying,  we  fared  on  together. 

Since  our  former  clash  they  had  time  to  think 
and  were  now  primed. 

"It  seems  to  us,"  began  the  larger  brother,  "that 
you  Lutherians  don't  obey  the  Lord  where  He  says, 
Book  of  Matthew,  chapter  ten,  verse  eight:  'Freely 


At  the  Barber's  175 


ye  have  received,  freely  give.'  You  people  take  lucre 
for  your  services." 

"We  are  commanded  to  teach,  comfort  and  absolve 
all  who  will  accept  and  believe,"  Luther  replied, 
"and  they  all  receive  from  us  such  treasures  free, 
according  to  the  passage,  Matthew  ten,  eight.  But 
as  Christians  enjoy  the  office  of  the  ministry  with- 
out pay,  so  they,  on  the  other  hand,  should  also 
entertain,  support  and  protect  the  ministers  without 
pay,  as  St.  Paul  says  in  Galatians  six,  six,  and  in 
First  Timothy,  five,  eighteen.  And  Christ  himself 
says  in  the  tenth  verse  of  the  tenth  chapter  of  St. 
Matthew:  'The  workman  is  worthy  of  his  meat.'  " 

"But  the  servants  of  the  Lord  Jesus,"  said  the 
smaller  Dunkard,  "must  not  take  pay  for  the  divine 
treasures. ' ' 

"Who  could  pay  for  these?"  replied  Luther,  scru- 
tinizing the  man  in  the  moonlight.  "What  are  a 
hundred  or  a  thousand  guilders  in  comparison  with 
the  immeasurable  gift  of  the  forgiveness  of  sins? 
But  inasmuch  as  such  great  gift  cannot  be  dispensed 
but  by  human  beings,  who  must  have  sustenance, 
they  as  a  matter  of  course  must  be  sustained  and 
supported.  But  that  is  no  payment  for  the  gift,  but 
is  for  their  trouble  and  work. ' ' 

Then  the  larger  brother  of  the  unmarred  beard 
abruptly  changed  the  subject. 

"Your  communion  baptizes  little  babies,"  said  he 
in  his  unctious  drawl.  "Our  brethren  baptize  believ- 
ers only,  even  as  Holy  Writ  says:  'He  that  believeth 


176       Little  Journeys  With  Martin  Luther 

and  is  baptized  shall  be  saved.'  They  baptize  believ- 
ers and  nobody  else. ' ' 

"How  and  when  are  they  ever  going  to  be  certain 
of  that?"  Luther  asked.  "Are  they  now  become 
gods  that  they  can  look  into  people's  hearts  and  see 
whether  they  believe  or  not?" 

"But  they  confess  their  faith,  and  so  we — " 

"Yes,  you  say  they  confess  they  believe,  and  so 
forth,"  he  rejoined.  "My  dear  sir,  that  is  neither 
here  nor  there.  The  text  does  not  say,  he  that 
confesseth,  but  he  that  belie veth.  To  be 
sure,  you  have  his  confession;  and  yet  for  all  that 
you  have  no  certainty  of  his  faith;  and  so,  accord- 
ing to  your  own  interpretation  of  this  passage,  you 
cannot  meet  its  demands." 

"Howsumever,  the  brethren  teach  that  babies  can- 
not believe,"  said  the  Dunkard,  "the  which  is  very 
plain,  for  they  can't  talk,  neither  kin  they  know." 

"Where  is  the  Scripture  with  which  they  prove 
it?"  Luther  asked.  "They  imagine  it  so,  because  the 
infants  do  not  talk  and  reason;  but  their  conclusion 
is  unstable,  yea,  altogether  false.  But  we  have  the 
Scriptures  for  it  that  babes  can  and  do  believe, 
though  they  have  neither  speech  nor  reason.  Thus 
the  Scriptures  say,  Psalm  One  Hundred  and  Six, 
verses  thirty-seven  and  thirty-eight,  that  the  Jews 
sacrificed  their  sons  and  daughters  to  idols,  and  so 
'shed  innocent  blood.'  If  it  was  innocent  blood,  as 
the  text  says,  they  were  certainly  pure  and  holy 
children,  which  they  could  not  be  without  the  Spirit 


At  the  Barber's  177 


and  faith.  Likewise,  the  innocent  children  who 
were  slain  at  Herod's  behest  were  not  over  two  years 
old,  and,  as  a  matter  of  course,  were  without  speech 
and  reason,  and  yet  they  are  holy  and  saved.  And 
in  the  fourteenth  verse  of  the  nineteenth  chapter  of 
St.  Matthew,  Christ  says  the  kingdom  of  heaven  is 
the  children's.  St.  John  was  a  babe,  and  I  should 
think  he  could  believe." 

"The  case  of  John  the  Baptist  was  out  of  the  com- 
mon run,"  the  smaller  Dunkard  retorted.  "That 's 
far  from  proving  that  all  the  little  young  ones  kin 
believe." 

"Just  be  patient  and  contain  yourself  a  bit,"  an- 
swered Luther  as  he  came  to  a  standstill.  "I  have 
not  yet  come  to  the  point  where  I  prove  the  faith  of 
children;  but  only  so  far  as  to  show  that  your  Ana- 
baptist reasons  are  false  and  untenable  and  cannot 
prove  that  faith  cannot  be  in  children.  For,  since 
faith  was  in  John  without  speech  and  reason,  you 
cannot  maintain  your  ground  when  you  say  children 
cannot  believe.  Now  it  is  not  against  Scripture  to 
say  an  infant  can  believe,  as  the  example  of  St.  John 
shows.  Now  if  this,  that  children  can  believe,  be  not 
against  Scripture,  but  in  harmony  with  it,  then  your 
assertion  that  children  cannot  believe  must  be 
against  Scripture.  That  is  what  I  wanted  to  say 
first." 

"It  is  a  beautiful  night,"  said  the  big  Dunkard. 

"The  Lord  is  good,"  added  the  smaller  one,  "and 
His  mercy  endureth  forever." 


178       Little  Journeys  With  Martin  Luther 

"Night  unto  night  uttereth  speech  and  the  heavens 
declare  His — " 

"Now  who  made  you  so  certain  that  baptized  chil- 
dren do  not  believe,  although  I  here  prove  that  they 
can  believe?"  asked  Luther,  refusing  to  be  turned 
from  the  subject.  "But  if  you  are  not  certain,  then 
why  are  you  so  precipitous  in  nullifying  the  first 
baptism,  when  you  do  not  know,  and  cannot  know, 
that  it  is  void?  What  if  all  children  could  not  only 
believe  at  baptism,  but  believe  just  as  John  did  from 
his  mother's  womb?  For  we  cannot  deny  that  the 
same  Christ  who  came  to  John  before  his  birth  is 
with  and  in  baptism.  Since  He  himself  is  present 
and  speaks  and  baptizes,  why  should  not  faith  and 
the  Spirit  come  to  the  child  through  His  speaking 
and  baptizing,  as  well  as  it  came  there  to  John?  And 
that  especially  since  He  says  through  Isaiah  that  His 
Word  shall  not  return  to  Him  void.  Furthermore, 
He  commands  us  to  bring  the  little  children  to  Him, 
Matthew  nineteen,  fondles  and  kisses  them,  and  says 
the  kingdom  of  God  is  theirs.  Now  cite  a  single 
Scripture  passage  which  proves  a  baptized  child  can- 
not believe,  since  I  have  adduced  so  many  which 
show  that  they  can  believe  and  that  it  is  but  right 
to  hold  that  they  do,  although  it  is  unknown  to  us 
how  they  believe.    Nor  is  that  of  much  importance. ' ' 

"Howsumever,"  said  the  smaller  Dunkard,  "your 
communion  teaches  that  unbaptized  babies — " 

"No  one,"  broke  in  the  other,  "who  was  sprinkled 
as  a  baby  knows  for  certain  that  he  was  baptized. 


At  the  Barber's  179 


He  has  somebody's  word  for  it;  but  we  are  not  to 
believe  man,  but  God.  Therefore  it  is  right  to  bap- 
tize them  over. ' ' 

Luther  laughed  outright. 

"That  strikes  me  as  a  shaky  and  rotten  founda- 
tion," said  he; '  'for  should  I  reject  all  which  I  myself 
have  not  seen  or  heard,  I  would  certainly  not  retain 
much  either  of  faith  or  love,  of  things  spiritual  or 
earthly.  So  I  might  say:  My  dear  friend,  how  do  I 
know  this  man  is  my  father  and  this  woman  my 
mother?  You  dare  not  believe  men,  but  must  be  cer- 
tain of  your  parentage  yourself.  With  that  all  chil- 
dren would  forever  be  free  and  would  no  longer  need 
to  obey  God's  command  when  He  says:  'Honor  thy 
father  and  thy  mother,'  for  I  would  forthwith  say: 
How  do  I  know  who  my  father  and  mother  are?  I 
do  not  believe  men.  Likewise  I  would  not  acknowl- 
edge brother,  sister,  uncle,  nor  a  single  relative,  but 
would  constantly  aver  that  I  do  not  know  they  are 
related  to  me  because  I  am  uncertain  of  my  parent- 
age. But  were  I  ruler  of  the  land,  I  would  serve  a 
spirit  like  that  in  the  same  way  and  forbid  that  he 
receive  any  inheritance  from  his  parents,  neither 
house  nor  home,  nor  even  a  single  penny,  and  thus 
play  against  him  his  own  'belief  until  his  'spirit' 
again  became  flesh." 

"And  so,"  said  I,  "like  a  blind  Samson,  you  might 
pull  down  the  whole  structure." 

"Yes,"  he  replied,  "I  would  also  say,  the  Scrip- 
tures are  naught,  Christ  is  naught,  apostles  never 


180       Little  Journeys  With  Martin  Luther 

preached;  for  all  that  was  neither  seen  nor  felt  by 
me,  but  I  heard  it  from  human  beings.  Conse- 
quently I  would  not  believe  it  unless  it  were  all  done 
anew  before  my  eyes.  Then  should  I  be  a  real  free 
fellow  indeed — free  also  from  all  of  God's  command- 
ments. 'Aha!  that 's  the  place  I  should  like  to  reach,' 
chuckles  the  devil,  'if  only  I  could!'  That  means 
laying  a  foundation  for  rebaptizing  which  leaves 
nothing  firm  in  heaven  or  on  earth." 

Ignoring  the  argument,  the  younger  Dunkard  now 
said  what  he  had  kept  in  mind  all  this  time. 
"Howsumever,"   he   drawled,   "your  communion 
teaches  that  unbaptized  young  ones  are  lost." 

' '  God  has  not  revealed  to  us  how  He  will  deal  with 
babes  who  have  not  been  baptized,"  Luther  replied, 
"but  has  kept  that  under  the  covert  of  His  mercy, 
and  commanded  us  to  insist  urgently  in  public  on 
the  use  of  Word  and  Sacraments.  And  we  should 
let  it  rest  at  that:  He  is  not  unjust." 

We  crossed  the  road.  It  was  muddy,  and  we 
walked  single  file. 
"There  is  a  work  devil  among  them,"  said  Luther 
in  an  undertone  to  me,  "who  speaks  of  faith  and  still 
means  work,  and  under  the  guise  of  faith  leads  the 
poor  masses  to  trust  in  works." 

This  observation  probably  touches  the  very  heart 
of  this  controversy.  To  our  opponents,  baptism  is 
not  so  much  an  act  which  God  performs,  as  a  work 
which  the  person  baptized  does. 

But  no  sooner  had  we  crossed  the  highway,  than 


At  the  Barber's  181 


the  elder  Dunkard  broached  another  subject.  I  wish 
he  had  stuck  to  baptism. 

"It  is  one  of  the  glories  of  our  church,"  said  he, 
"that  we  wash  feet.  You  Lutherians  don't.  Herein 
our  brethren,  in  the  midst  of  this  wicked  and  per- 
verse generation,  mind  the  words  of  the  Lord  Jesus 
and  in  true  humility — " 

"Why,  my  dear  fellow, ' '  said  Luther, ' 'tell  me  what 
kind  of  humility  it  is  if  you  seek  applause  and  the 
reputation  of  saintliness  by  this  act?  or  what  doth 
it  avail  your  brother  if  you  wash  his  feet  to  make 
a  display  and  gain  glory  in  the  eyes  of  the  world? 
The  Pope,  his  monks  and  priests,  also  kings  and 
princes,  now  and  then  observe  the  custom  of  wash- 
ing the  feet  of  some  paupers;  but  there  is  no  sign  of 
humility  discernable  in  the  performance  of  this  cere- 
mony. There  are  many  among  them,  and  that,  too, 
the  more  honest  ones,  who  wash  the  feet  of  their 
brothers  of  the  order,  or  of  their  subjects,  with  so 
little  of  the  spirit  of  humility  that  they  afterwards 
seek  forgiveness  in  the  confessional  for  the  pride 
which  dwelt  in  their  hearts  during  the  execution  of 
this  work.  It  is  evident  that  by  His  action  in  the 
Gospel  our  Lord  did  not  intend  to  teach  us  the  out- 
ward washing  of  feet,  which  is  done  by  means  of 
water;  for  then  it  would  be  obligatory  to  wash  the 
feet  of  all,  or  rather,  which  certainly  would  be  more 
serviceable,  to  prepare  for  the  people  a  regular  bath 
in  which  they  could  wash  their  whole  body.  This, 
of  course,  cannot  be  the  meaning  of  Christ's  com- 


182       Little  Journeys  with  Martin  Luther 

mand  in  this  connection.    By  His  example  He  simply 
gave  us  a  striking  lesson  in  humility." 

"But  the  ordinance  of  foot-washing  must  always  be 
observed  before  the  Lord's  Supper  is  celebrated," 
said  our  recusant,  "for  that  is  the  way  the  Lord 
Jesus  did  it." 

Luther's  patience  was  clean  gone. 

"If  this  is  to  hold,"  he  replied,  "that  we  are  to  fol- 
low the  actions  of  Christ  in  that  mechanical  way,  and 
not  the  Word,  the  consequence  will  be  that  we  dare 
only  celebrate  the  Lord's  Supper  in  a  plastered  upper 
chamber  in  Jerusalem.  For  if  the  outward  circum- 
stances must  be  observed  so  minutely,  the  externali- 
ties of  person  and  place  must  also  be  observed 
strictly,  and  it  would  come  to  this  that  this  sacra- 
ment was  only  to  be  celebrated  by  the  disciples  to 
whom  He  then  gave  it.  And  then  what  St.  Paul  says 
in  the  eleventh  chapter  of  First  Corinthians  will 
become  Simon-pure  folly.  Likewise,  because  we  do 
not  know,  and  the  text  does  not  say,  whether  it  was 
red  or  white  wine,  whether  it  was  wheat  or  barley 
bread,  we,  enveloped  in  this  darkness,  shall  have  to 
leave  the  Lord's  Supper  uncelebrated  until  we  arrive 
at  such  certainty  that  we  vary  not  a  hairbreadth 
from  Christ's  manner  in  any  external  thing.  For  if 
we  miss  it  in  this,  the  fanatic  is  at  hand  and  brays 
that  we  hang,  murder  and  crucify  Christ.  Such  an 
excellent  thing  is  here,  and  so  completely  is  salvation 
entrenched  here — much  more  than  in  Christ's 
wounds,  blood,  Word  or  Spirit!" 


At  the  Barber's  183 


We  had  reached  the  gate  of  the  farm  where  Lu- 
ther was  staying.  Perhaps  it  was  well,  for  Luther 
was  aroused,  and  it  is  doubtful  if  these  sectaries 
were  capable  of  learning  aught.  After  the  evening's 
rain,  the  air  came  fresh  and  fragrant  over  the  ex- 
panse of  meadow,  and  the  foliage  glistened  in  the 
mellow  light  of  the  full-orbed  moon,  which  stood  on 
the  distant  mountain  peak. 

"Stand  fast  therefore  in  the  liberty  wherewith 
Christ  hath  made  us  free, ' '  said  Luther,  as  a  parting 
word,  "and  be  not  entangled  again  with  the  yoke  of 
bondage.  Faith  is  the  substance  of  things  hoped 
for,  the  evidence  of  things  not  seen." 

"Faith,  ah  yes,  it  is  power,"  drawled  the  larger 
Dunkard.  "Do  you  know,  I  have  faith  so  I  could 
remove  that  there  mountain?" 

"Then,  why  don't  you  move  it?"  said  I. 

"Because  I  wouldn't  know  where  to  put  it." 
We  laughed,  and  the  brethren  went  their  way. 

"Oh,  what  wise  people,"  sighed  Luther;  "they 
should  be  set  to  hatching  goose  eggs!" 


13 


X.    THE  POPE  GETS  A  PELTING 

'Tis  some  relief  that  points  not  clearly  known 
Without  much  hazard  may  be  let  alone. — Dryden. 


UTHER  insisted  on  walking  from 
the  Iowa  farmhouse  to  the  town, 
and  to  this  day  I  have  reason  to 
rue  that  I  yielded  to  him.  It  was 
a  frosty  autumnal  morning.  As 
we  strode  along,  I  ventured  to  say 
it  would  have  been  better  to  ride, 
and  so  conform  somewhat  to  his 
physician's  advice. 

"Sooth,"  said  he,  "to  live  according  to  doctors' 
rules  would  be  a  sorry  sort  of  life  indeed.  As  for 
me,  I  eat  what  I  relish  and — suffer  what  I  must. ' ' 

"But  the  medical  profession  has  made  great  prog- 
ress  along  the  line  of  prevention,"  said  I.  "For 
instance,  we  know  to  a  certainty  that  flies  carry  dis- 
eases and  are  veritable  pests." 
"I  detest  flies  and  am  at  war  with  them,"  said  he, 
"for  they  are  the  image  of  devils  and  heretics." 

Then  he  launched  out  against  the  odoriferous 
Papacy,  whither  the  flies  naturally  led. 

"Yea,  the  superstition  eventually  grew  so  strong," 
said  he,  coming  back  to  the  subject,  "that  some 
would  not  kill  even  lice  and  fleas.  I  saw  a  priest  who 
thought  he  did  God  a  service  by  protecting  these 
pests.    He  never  cleaned  his  clothes;  and,  to  tell 

(184) 


The  Pope  Gets  a  Pelting  185 

truth,  he  put  the  lice  which  fell  from  him  back  into 
his  cowl.  The  reason  he  assigned  for  being  so  filthy 
was  that  he  knew  his  parents  were  also  being  de- 
voured by  maggots  in  their  graves.*  But  God  has  not 
commanded  us  to  destroy  the  body,  but  wills  that 
we  respect  it,  although  it  must  be  curbed  and  kept 
under  control." 

He  returned  to  physicians  and  kindred  topics. 
Many  of  his  comments  struck  me  as  pithy  and 
pointed.  For  instance,  this  against  Christian  Scien- 
tists: "God  hath  compounded  medicines  of  the  earth 
and  no  sensible  man  despises  them."  Yet  he  held  the 
mind  has  a  decided  influence  over  the  body.  "When 
the  mind  is  tortured  and  burdened,"  said  he,  "phys- 
ical illness  follows."  And  again:  "Much  depends 
upon  the  confidence  the  patient  reposes  in  the  phy- 
sician." He  praised  the  profession.  "A  learned  and 
prudent  physician  is  a  great  gift  of  God;  but,"  he 
added  with  a  twinkle,  "a  young  leech  must  needs 
have  a  new  graveyard." 

*So  the  unlettered  priest.  But  such  filthiness  really 
had  a  different  ground.  When  monks  were  laying  out 
the  body  of  Archbishop  Thomas  a  Becket,  afterwards 
called  St.  Thomas  of  Canterbury,  they  found  his  hair- 
cloth undergarments  literally  alive  with  vermin — boiling 
over  with  them,  as  one  ancient  account  describes  it,  like 
water  in  a  simmering  caldron.  Seeing  this,  the  monks 
proceeded  no  further  with  the  work,  declaring  that  a 
corpse,  as  holy  as  they  perceived  this  one  to  be,  needed 
no  washing.  This  is  a  fair  sample  of  genuine,  old-time 
papal  piety. — Editor. 


186       Little  Journeys  With  Martin  Luther 

We  were  overtaken  by  a  country  justice  of  the 
peace,  who  looked  like  the  traditional  Uncle  Sam. 
His  weakness  was  poetry,  and  he  seemed  to  know 
almost  everything  that  is  quoteworthy.  We  met  him 
again  a  few  days  later,  and  learned  to  know  him  bet- 
ter. But  now  the  spirit  was  upon  him  and  he  hailed 
us  thus: 

"What  miracle  of  wierd  transforming 
Is  this  wild  work  of  frost  and  light, 
This  glimpse  of  glory  infinite!" 

But  in  the  next  breath  he  was  going  on  all  fours, 
talking  of  paunch  and  purse. 

'"Twill  be  an  uncommon  cold  winter,"  he  declared. 
"The  hornets'  nests  are  built  low  and  the  corn-husks 
are  right  smart  thicker  than  common.  I  look  for  a 
powerful  hard  winter  according  to  the  signs." 

"So  be  it,"  responded  Luther.  "Let  it  snow  and 
freeze  hard  as  it  will,  summer  will  come  again,  for 
God  will  not  let  it  snow  and  freeze  forever. ' ' 

He  gazed  at  the  frost-covered  field,  and  that  far- 
away look  came  to  his  eyes. 

"Winter  and  frost  are  hard  to  stand,  but—"  said 
he,  throwing  in  one  of  those  little,  effective  breaks  of 
his,  "but  that  you  may  see  how  you  can  bear  it  and 
not  perish,  God  hath  placed  symbols  in  this  selfsame 
snow,  frost  and  ice  to  give  you  heart,  for  they  teach 
something  far  different  from  what  they  threaten. 
For,  behold,  does  not  the  snow  look  like  fleece?  Thus 
God  would  as  much  as  say:  the  snow  shall  not  kill 
thee.    Nay,  it  suggests  wool  to  you,  and  wool  and 


The  Pope  Gets  a  Pelting  187 

warmth  you  shall  have.  Neither  shall  the  frost  slay 
thee.  Nay,  it  reminds  you  of  ashes  and  awakens 
thoughts  of  the  hearth  fire,  that  you  may  remember 
there  is  fuel  to  withstand  the  Frost  King.  Neither 
shall  the  hailstones  fell  thee.  Behold,  they  suggest 
crumbs,  by  which  you  may  be  reminded  that,  though 
nothing  grows  during  the  winter,  you  shall  neverthe- 
less not  starve."  He  paused  for  a  moment,  and  then 
repeated  the  word  of  the  Psalm  he  had  in  mind:  "He 
giveth  snow  like  wool:  He  scattereth  the  hoarfrost 
like  ashes.  He  casteth  forth  His  ice  like  morsels. ' ' 
"Verily,"  he  commented,  "he  speaketh  right  com- 
fortably, and  would  teach  us  to  know  the  cold  season 
aright,  that  we  may  love  and  thank  God  even  for 
winter  itself . " 

For  a  while  we  were  silent,  like  pious  and  well- 
behaved  people  who  have  heard  a  sermon  and  are 
leaving  the  sanctuary,  that  is  to  say,  like  pious  and 
well-behaved  people  who  died  before  the  era  of  jab- 
bering in  the  holy  place  began.* 

Some  young  chaps  were  hauling  in  corn.    Across 

*I  much  fear  the  talk  at  country  church  doors  is  like 
that  mentioned  by  Cowper  in  his  Tithing-Time  in 
Essex: 

"One  talks  of  mildew  and  of  frost, 
And  one  of  storms  and  hail, 
And  one  of  pigs  that  he  has  lost 
By  maggots  at  the  tail." 
And  the  talk  at  city  church  doors  is  probably  not  a  whit 
better.     Brothers  (and  sisters),  these  things  ought  not 
so  to  be. 


188        Little  Journeys  With  Martin  Luther 

the  fields  came  their  peals  of  laughter  and  snatches 
of  merry  song. 

"  Tis  a  very  seemly  and  wholesome  happiness,"  Lu- 
ther remarked,  "when  we  rejoice  that  the  fields  have 
yielded  good  and  plentiful  returns,  for  then  we  are 
happy  because  God  has  given  us  so  much.  Our  Lord 
God  is  gladly  willing  that  we  eat,  drink,  be  merry  and 
make  use  of  all  His  creatures,  for  that  is  why  He 
created  them. ' ' 

"But  the  pleasure  has  well-nigh  all  seeped  out  o' 
farming,"  said  the  'Squire,  back  on  all  fours.  "The 
farmers  git  so  little  for  their  stuff." 

"The  more  we  have,  the  more  we  want,"  said 
Luther  curtly. 

"But  'taint  the  farmers  that  git  it." 

"If  farmers  appreciated  their  blessings  they  would 
be  in  paradise, ' '  Luther  declared,  misunderstanding 
or  ignoring  the  'Squire's  statement.  "No  one  is  con- 
tent with  his  lot.  'The  ox  envies  the  horse,  the  horse 
the  ox.'" 

"But  it 's  the  jobbers  and  the  cold  storage  men  that 
hold  stuff  and  git  the  high  prices, ' '  he  explained. 

' '  Yes,  and  the  poor  have  to  suffer  for  it, ' '  said  I.  "I 
know  not  how  these  so-called  Christians  can  face  the 
judgment  day." 

"On  that  day  Christ  will  say:  'I  was  a  hungered, 
and  ye  gave  me  no  meat,'  "  Luther  replied.  "A  man 
who  has  given  himself  to  the  riches  and  honors  of 
this  world,  and  thereby  forgotten  his  soul  and  his 
God,  is  like  a  little  child  that  clasps  in  its  hand  an 


The  Pope  Gets  a  Pelting  189 

apple  of  fine  shape  and  color  under  the  impression 
that  it  has  something  good,  though  the  apple  is  rot- 
ten within  and  teeming  with  worms." 
"You  are  right,  perfectly  right,"  interjected  the 
'Squire.  "It  is  so: 

'Extol  not  riches,  then,  the  toil  of  fools, 
The  wise  man's  cumbrance,  if  not  snare;  more  apt 
To  slacken  virtue,  and  abate  her  edge, 
Than  prompt  her  to  do  aught  may  merit  praise.' " 

"We  should  use  the  possessions  God  has  given  us," 
concluded  Luther,  "as  a  shoemaker  uses  his  needle, 
awl  and  wax-end  to  work  with,  and  then  lays  them 
aside;  or,  as  a  guest  uses  an  inn  only  for  temporary 
purposes. ' ' 

We  trudged  on  for  a  time  in  silence.    Then  Luther 
adverted  again  to  husbandmen. 

"The  pastor  at  Holsdorf,"  said  he,  "would  not 
admit  his  farmers  to  the  Lord's  Supper.  The  farm- 
ers lodged  complaint  with  the  Visitors.  The  pastor 
said  in  defence:  'My  dear  sirs,  I  concede  I  did  not 
allow  them  to  come  to  the  Lord's  Table  because  they 
do  not  pray.'  Thereupon  one  of  the  farmers  jumped 
up  and  said:  'We  don't  have  to  pray.  That 's  why 
we  keep  you  and  pay  you  wages!'  " 

"In  the  eyes  of  parsons,"  said  the  'Squire  with  a 
smile,  "clodhoppers  are  a  coarse  set,  sure. 

'Oh  why  were  farmers  made  so  coarse, 

Or  clergy  made  so  fine? 
A  kick  that  scarce  would  move  a  horse, 
May  kill  a  sound  divine.'  " 


190       Little  Journeys  With  Martin  Luther 

"That,"  said  Luther,  half  in  jest,  half  in  earnest, 
"is  wise,  and  it  is  fitly  spoken." 

Our  companion  turned  into  his  neighbor's  lane, 
and  we  went  the  rest  of  the  way  alone. 

Just  as  we  entered  the  town,  I  stepped  sidewise 
on  a  pebble  and  wrenched  my  right  knee — an  acci- 
dent, by  the  way,  which  often  befalls  me.  After 
assisting  me  to  the  hotel  and  calling  a  physician, 
Luther  went  to  the  church. 

My  feelings  were  hurt  quite  as  much  as  my  limb. 
We  might  just  as  well  have  gone  to  town  in  a  car- 
riage; but  Luther  must  needs  have  his  own  way, 
always  have  his  own  way,  and  now  I  must  miss  the 
Iowa  Synod  colloquy,  which  I  had  set  my  heart  on 
hearing;  for  I  was  very  anxious  to  hear  the  subject 
of  Open  Questions  discussed.  So  I  lay  on  the  couch 
and  chaffed  till  he  returned  at  noon,  when,  so  soon 
as  his  nose  was  through  the  door,  I  asked: 

"How  did  things  go?  What  of  the  doctrine  of 
Church  and  Office?    What  of—" 

"They  do  not  want  to  admit  that  they  have  erred 
in  a  single  syllable,"  he  answered  rather  petulantly, 
sat  down  at  the  table  and  began  to  write. 

"But,"  said  I  somewhat  later,  "it  looks  to  me  as 
if  a  lot  of  these  differences  between  synods  are  noth- 
ing more  than  a  different  way  of  saying  the  same 
thing." 

"I  know  we  should  not  fall  out  on  account  of  words 
and  phrases,  if  definition  and  conviction  are  not  at 
loggerheads,"  said  he,  somewhat  impatiently  and 


The  Pope  Gets  a  Pelting  191 

without  looking  up.  "Every  bird  pipes  just  as  its 
throat  is  fashioned  and  every  language  has  its  own 
way  of  saying  these  things." 

It  was  plain:  things  had  not  glided  along 
smoothly.  But  I  wanted  to  know  more,  and,  after 
biding  my  time,  ventured  further: 

4 'How  about  the  matter  of  Open  Questions?  Did 
you  get  to — " 

"Everything  stands  open,"  he  interjected;  "but — 
it  dare  not  come  to  this  that  you  touch  the  sore. ' ' 

So  they  had  come  to  this  subject,  for  it  is  only  in 
this  sphere  that  "everything"  stands  open  in  the 
Iowa  Synod.  Now,  as  a  matter  of  course,  there  are 
open  questions.  Everything  is  not  settled.*  In  this 
respect  a  man's  orthodoxy  depends  upon  what  he 
relegates  to  this  domain  and — on  who  sits  in  judg- 
ment on  him! 

"Nevertheless,"  said  I,  "they  are  shrewd  theo- 
logians and  know  how  to  defend  their  position." 

"It 's  more  like  the  quarreling  of  women  and  chil- 
dren," he  retorted  quickly.  "It  is  so!  It  is  not  so! 
Yea,  nay!  Nay,  yea!  And  still  they  are  such  shrewd 
theologians  in  this!" 

This  outburst  of  sarcasm  did  not  surprise  me. 
Where  men  agree  that  certain  questions  are  open, 
there  is  not  only  diversity  of  opinion  on  those  ques- 


*For  example,  Did  Adam  have  a  navel?  But — hands 
off,  lest,  after  we  have  settled  everything  else,  this  thing 
become  firdjcntrenncnb. 


192        Little  Journeys  With  Martin  Luther 


tions,  but  contradictory  beliefs  are  expressed  and 
defended.  Thus  the  greatest  discord  dwells  in  sweet- 
est concord  or  utter  indifference — just  as  you  are 
minded  to  phrase  it.  The  whole  thing  makes  the 
impression  of  slipperiness  so  soon  as  it  touches  a 
matter  of  real  moment,  and  its  defenders  then  look 
like  men  bent  on  maintaining  loopholes.  You  can 
easily  imagine  how  it  affected  Luther  when  it  was 
applied  to  such  matters  as  the  doctrines  of  the  Anti- 
christ and  the  Millennium,  for  that  is  what  he  meant 
by  "the  sore."  For  now  he  rose,  scanned  what  he 
had  written,  smiled  as  if  well  pleased  with  it,  then 
folded  the  sheet  and  tossed  it  to  me,  saying: 

"Those  who  were  not  under  the  Papacy  think  teach- 
ing and  warning  against  the  Antichrist  to  be  quite 
unnecessary;  but  those  who  were  stuck  fast  in  the 
mire  of  Papacy  are  the  ones  who  deem  it  necessary 
that  the  youth  be  diligently  reminded  of  it." 

Then,  expressing  himself  as  pleased  with  the  con- 
dition of  my  limb,  he  was  off,  saying,  as  he  closed 
the  door: 

"Farewell,  and  pray  for  me." 
I  unfolded  the  sheet.    It  proved  to  be  a  curious 
and  an  interesting  document,  reading  as  follows: 

THE   BOOK  OP   THE   GENERATION   OP   THE   ABOMINATION   OP 

DESOLATION,    THE   ANTICHRIST,    THE    SON    OP 

HYPOCRISY,  THE  SON  OP  THE  DEVIL. 


THE  devil  beg-at  Darkness; 
Darkness  beg°at  Ignorance; 
Ignorance  begat  Error  and 
his  brethren; 
Error  begat  Pree  "Will  and  Pre- 
sumption  out   of  self-conceit; 


Pree  Will  begat  Merit; 

Merit  begat  Porgetfulness  of 
Grace; 

Porgetfulness  begat  Transgres- 
sion; 

Transgression  begat  TTnbellef; 


The  Pope  Gets  a  Pelting 


193 


Pomp  begat  Ambition; 

Ambition  begat  Simony; 

Simony  begat  the  Pope  and  his 
brethren,  the  Cardinals,  about  the 
time  of  the  Babylonian  Captivity; 

After  the  Babylonian  Captiv- 
ity, the  Pope  begat  the  Mystery 
of  Iniquity; 

The  Mystery  of  Iniquity  begat 
Sophistical  Theology; 

Sophistical  Theology  begat  Re- 
jection of  the  Scriptures; 

Rejection  of  the  Scriptures  be- 
gat Tyranny. 

Tyranny  begat  Slaughter  of 
Saints ; 

Slaughter  of  Saints  begat  Dis- 
dain of  God; 

Disdain  of  God  begat  Dispen- 
sation; 

Dispensation  begat  Wilful  Sin; 

Wilful  Sin  begat  Abomination; 

Abomination  begat  Desolation; 

Desolation  begat  Anguish ; 

Anguish  begat  Questioning; 


Unbelief  begat   Satisfaction; 

Satisfaction  begat  Mass-offer- 
ing; 

Mass-offering  begat  Priests  out 
of  the  smear  or  chrism; 

The  Priest  out  of  chrism  begat 
Superstition  and  Bigotry; 

Bigotry  begat  Hypocrisy,  the 
king; 

Hypocrisy  begat  Traffic  in  sac- 
rifice; 

Traffic  and  Profit  begat  Purga- 
tory; 

Purgatory  begat  the  founding 
of  yearly  Solemn  Vigils; 

Vigils  begat  Church-livings; 

Church-livings  begat  Mammon; 

Mammon  begat  Swelling  Super- 
fluity; 

Swelling  Superfluity  begat  Full- 
ness; 

Fullness  begat  Madness; 

Madness  begat  Wilfulness; 

Wilfulness  begat  Rule  and 
Dominion ; 

Rule  and  Dominion  begat  Pomp ; 

Questioning  begat  Searching  out  the  Ground  of  Truth  by  which  is 

revealed  the  Destroyer  of  the  Pope,  who  is  called  the 

Antichrist. 

It  was  evident  that  Luther  was  wrought  up.  I 
itched  to  hear  him,  and  ere  long  hobbled  over  to  the 
church. 
"I  deplore  that  I  am  unfortunately  much  too 
hasty,"  a  voice  was  saying  as  I  approached  the 
steps.  "But  I  wish  I  could  utter  nothing  but  thunder- 
bolts against  the  Papacy."  It  was  Luther's  voice. 

What  the  others  said  was  not  distinguishable 
above  the  din,  but  I  heard  Luther  reply: 
"I  will  endeavor  to  speak  with  more  propriety." 

On  entering,  I  found  three  ministers  at  a  table  in 
front,  Luther  pacing  back  and  forth,  and  eighteen  or 


194       Little  Journeys  With  Martin  Luther 

twenty  men  occupying  pews.  The  examiners  proved 
to  be  mild-eyed,  mild-voiced,  and  mild-mannered 
men. 

"What  is  up  now?"  I  asked  a  youthful  divine  at 
my  elbow. 

"Second  Thessalonians,  two,  one  to  twelve,"  he 
whispered.  "Ach,  I  am  afraid  he  is  an  out  and  out 
Missourianer. ' ' 

"Now  we  say  the  Pope  is  not  the  Antichrist,"  said 
the  smallest  man  at  the  table,  stroking  his  mutton- 
chops,  "and — " 

"I  say,"  thundered  Luther,  "he  is  the  adversary 
of  the  Lord  and  the  apostle  of  the  devil." 

"But  you  agree,  don't  you,"  asked  the  little  man 
kindly,  "that  the  apostle  here  speaks  of  the 
Antichrist?" 

"Yes,"  replied  Luther,  "Paul  exposes  the  knave 
thoroughly,  fore  and  aft,  that  we  may  see  through 
his  lies  and — " 

"But  the  apostle  says  here  clearly  that  the  expo- 
sure of  the  Antichrist  is  a  sign  of  Christ's  second 
advent.  Hence  the  Papacy  cannot  be  the  Anti- 
christ, for  it  is  a  long  time  since  the  character  of 
the  Papacy  was  revealed  and  yet  the  day  of  the 
parusie  has  not  been  ushered  in.  How  do  you 
harmonize  this?" 

"One  day  is  with  the  Lord  as  a  thousand 
years,"  he  replied,  "and  a  thousand  years  as  one 
day." 

"Didn't  I  tell  you?"  said  my  young  neighbor. 


The  Pope  Gets  a  Pelting  195 

"  A  c  h,  it  is  sad  that  so  fine  a  mentality  is  warped  by 
the  errors  of  Missouri." 

He  said  it  in  that  mild  tone  they  all  were  employ- 
ing.  I  made  no  reply.  The  thing  was  getting  on 
my  nerves,  and  I  wondered  if  this  matter  of  Open 
Questions  did  not  have  something  to  do  with  their 
quality  of  voice,  for  the  everlasting  defence  of  the 
Open  Question  proposition  involves  an  everlasting 
apology.    And  an  apology  is  meekness  itself. 

The  members  of  the  examining  committee  were 
evidently  of  the  same  mind  as  my  neighbor,  for, 
after  putting  their  heads  together,  the  elderly 
brother  said: 

"Brother  Martin,  in  their  controversy  with  the 
sainted  Schieferdecker,  the  Missourians  insisted  that 
the  judgment  day  might  come  at  any  time,  averring 
that  all  the  signs,  except  the  very  immediate  ones, 
had  come  to  pass.  And  to  make  matters  worse,  they 
were  bent  on  inflating  this  to  the  proportions  of  an 
article  of  faith.  Surely,  Brother  Martin,  you  are  not 
of  that  opinion,  are  you?" 

"I  assuredly  hold,"  replied  Luther,  "that  the  day 
of  the  Lord  is  near,  and  that  either  we  or  our  de- 
scendants will  live  to  see  it.  All  the  great  signs  have 
now  come  to  pass:  the  Antichrist  is  revealed  and  the 
world  runs  wild.  And  'twill  be  no  better  in  the 
world  ere  doomsday  comes. ' ' 

"But  it  cannot  come  at  any  time,"  urged  the  exam- 
iner, "for  ere  the  end,  the  conversion  of  all  Israel 
must  take  place." 


196       Little  Journeys  With  Martin  Luther 

Luther  replied  at  some  length  to  this. 

"Not  that  no  Jew  will  evermore  come  to  faith, ' '  said 
he  in  conclusion,  "for  some  fragments  will  remain 
and  some  individuals  will  be  converted;  but  that  race 
which  we  call  the  Jewish  people  will  not  be 
converted. ' ' 

"Ach,  it  is  all  too  bad,"  whispered  my  clerical 
fledgling.  "We  cannot  use  him:  he  is  at  one  with 
Missouri,  and  Missouri  is  so  autocratic." 

"But  be  all  that  as  it  may,"  blandly  continued  the 
elderly  man,  "still  the  Pope,  or  the  Papacy,  does  not 
bear  the  marks  of  Second  Thessalonians,  two,  one  to 
twelve,  and  therefore  cannot  be  the  Antichrist.  The 
Antichrist  is  here  called  the  'man  of  sin,  the  son  of 
perdition.'  That  means  that  he  is  one  who  is  wholly 
given  to  sin.    You  would  not  say — " 

"Who  else  is  'the  man  of  sin,  the  son  of  perdi- 
tion,'"  asked  Luther,  wheeling  around,  "than  he 
who  multiplies  sin  in  the  Church  and  increases  the 
loss  of  souls  by  means  of  his  false  doctrine  and 
shameful  statutes  and  still  sits  in  the  Church  as  a 
god?" 

He    paused    for   a   reply,    and,    getting   none, 
continued: 

"That  is  what  papal  tyranny  has  done  and  over- 
done these  many  years,  for  it  extinguished  faith, 
obscured  the  Sacraments,  suppressed  the  Gospel,  and 
multiplied  without  end  commandments  of  its  own 
which  are  not  only  wicked  and  unspiritual,  but  also 
barbarous  and—" 


The  Pope  Gets  a  Pelting  197 

"Come,  come,  Brother  Martin,  be  not  so  fast,  nor 
yet  so  harsh,"  said  the  old  man  in  his  soft-tongued 
way;  "even  the  angel  Michael  durst  not  bring  a  rail- 
ing accusation  against  the  devil.  Now  see,  if  we  say 
the  Pope  is  the  son  of  perdition,  it  must  mean  that 
he  descends  from  the  father  of  perdition,  who  is  the 
devil.    Now  that  is — " 

"Whence  hails  the  Papacy?"  broke  in  Luther,  his 
eyes  flashing  fire.  "I  say  now,  as  I  said  before,  it 
comes  from  the  devil,  for  it  does  not  come  from  the 
Church  governed  by  Christ  through  the  Holy  Spirit. 
I  will  prove  this  so  incontrovertibly  that  even  the 
gates  of  hell  shall  be  powerless  against  it." 

"But  one  cannot  so  interpret,"  declared  the  young- 
est examiner,  Greek  Testament  in  hand. 

As  a  rule,  the  younger  your  preacher,  the  more 
learned  he  is — in  his  own  conceit. 

"One  cannot  so  interpret,"  he  repeated  slowly. 
"This  theory  goes  on  the  assumption  that  the  A  n  t  i- 
christos  is  an  institution  or  a  party  continuing 
through  centuries.  But  according  to  reliable  exe- 
getes,  this  contention  will  not  hold.  Just  as  C  h  r  i  s- 
t  o  s  here  in  First  John,  two,  twenty-two,  is  an  indi- 
vidual, so  also  His  chief  adversary  on  earth,  Anti- 
christ os,  must  in  this  same  passage  mean  an 
individual. ' ' 

"We  should  not  give  credence  to  those  who  under- 
stand this  and  similar  passages  as  applying  to  one 
person  only,  not  knowing  the  custom  of  the  prophets, 
who  commonly  indicate  an  entire  kingdom  by  means 


198       Little  Journeys  With  Martin  Luther 

of  a  single  individual,"  Luther  replied.  "Similarly, 
they  apply  the  term  antichrist  to  a  single  individual, 
whom  St.  Paul  calls  the  man  of  sin  and  the  son  of 
perdition,  although  St.  Paul  would  have  it  under- 
stood that  the  entire  body,  the  whole  gang  of  ungodly 
people,  and  all  their  successors  are  that  same 
Antichrist." 

"But,  see  here,"  said  the  other  examiner,  ignoring 
the  trend  the  discussion  had  taken,  "it  is  true  that 
the  Pope  gives  out  that  he  is  the  vicegerent  of  Christ, 
but  it  has  not  come  to  this  that  he  'opposeth 
and  exalteth  himself  above  all  that  is  called  God, 
or  that  is  worshiped,'  as  our  beloved  St.  Paul  says 
here." 

"I  do  not  understand  this  in  any  other  way, ' '  replied 
Luther,  "than  that  the  word  of  an  ungodly  man  shall 
be  preferred  to  the  word  of  God,  and  the  man  who 
puts  himself  in  God's  place  be  revered  and  feared 
above  God." 

"Mean  you  that  this  applies  to  the  Pope?"  asked 
the  midde-aged  examiner. 

"Look  at  his  decretals  and  canons,"  he  answered, 
"and  you  will  find  that  infractions  of  the  Pope's 
statutes  are  punished  more  severely  than  violations 
of  the  divine  commandments.  Yes,  he  tramples  and 
defames  Christ,  the  Lord,  who  alone  is  to  be  wor- 
shiped and  obeyed;  but  he  wants  his  own  doctrine 
to  be  accepted  and  honored,  wants  to  be  feared,  and 
demands  that  credence  and  confidence  be  given  what- 
soever he  teaches.    That,  I  think,  surely  means  to 


The  Pope  Gets  a  Pelting  199 

seat  one's  self  above  the  revealed  God.  From  the 
Sacrament — " 

"But,  Brother  Martin,"  exclaimed  his  interlocutor, 
"let  us  hold  to—" 

"From  the  Sacrament  of  the  Altar,"  said  he,  oblivi- 
ous to  the  interruption,  "from  the  Sacrament  of  the 
Altar  he  has  not  only  taken  the  cup,  robbing  the 
Church  of  it  against  all  right,  but  he  altered  the  Tes- 
tament of  Christ,  turned  it  into  a  sacrifice,  and  made 
a  commodity  of  it  which  coined  money.  In  short,  he 
buried  Christ  altogether,  and  attributed  righteous- 
ness to  his  man-made  commandments  and  false  wor- 
ship, which  he  invented  and  introduced  without 
God's  Word  and  against  it.  That  means,  I  trow,  to 
exalt  one's  self  above  all  that  is  called  God.  Hear 
for  yourself  what  St.  Paul—" 

"But,"  interposed  the  young  examiner,  "one  may 
also  understand  that  to  mean — " 

"I  will  not  let  you  give  Scripture  more  than  one 
meaning,"  Luther  rejoined  with  emphasis.  "It  mat- 
ters not  at  all  how  often  you  try  it,  or  how  long  you 
exclaim,  one  may  also  say,  one  may  also  understand, 
one  may  also  answer.  Do  put  away  the  words,  one 
may  also.  These  are  false  arguments,  one  and  all, 
and  they  are  nothing  but  loopholes." 

"But  listen,  Brother  Martin,"  said  the  elderly  man, 
"our  beloved  St.  Paul  here  says  of  the  Antichrist: 
'He  as  God  sitteth  in  the  temple  of  God,  showing 
himself  that  he  is  God.'  Now,  who  ever  heard  of 

14 


200       Little  Journeys  With  Martin  Luther 

such  a  claim  on  the  part  of  the  Papacy?  The  Pope 
does  claim  to  be  the  vicar  of  Christ,  but  that  he — " 

"Yes,"  Luther  exclaimed,  firing  up,  "he  insists 
upon  it  that  we  shall  in  no  wise  doubt  his  voice  to 
be  the  voice  of  Christ,  to  which  we  may  not  say,  Why 
so?  albeit  we  cite  six  hundred  apostles  against  it." 
Then  he  took  up  the  claims  which  the  Papists 
make  for  the  Pope  and  inveighed  against  one  Syl- 
vester.   Finally  he  grew  indignant. 

"They  carried  it  so  far,  these  arrant  mouthpieces 
of  the  devil,  that  they  did  not  employ  veiled  lan- 
guage, but  boasted  freely  and  openly  that  the  Pope 
and  his  church  were  over  the  Holy  Scriptures,  and 
that  he  had  the  power  to  alter,  repeal,  prohibit  and 
interpret  as  he  wished.  And  his  was  the  handicraft 
to  mold  the  Scriptures  as  a  potter  turns  clay,  form- 
ing a  crock  or  a  jug,  and  howsoever  he  turned  it, 
'twas  an  article  of  faith.  Thus  they  do  to  this  day 
with  the  words  and  institution  of  Christ  concerning 
both  kinds  in  the  Sacrament.  For  they  call  him  an 
earthly  god,  not  a  mere  man,  but  a  compound  of  God 
and  man,  and  no  doubt  would  like  to  say  that  he  is, 
like  Christ,  true  God  and  man.  But  thanks  be  to 
God,  at  such  horrible  blasphemy  the  sun  began  to 
darken,  the  veil  in  the  temple  is  being  rent  in  twain, 
the  earth  quakes,  the  graves  of  the  dead  are  opening, 
and  the  rocks  are  rent.  It  will  be  different,  and  that 
right  soon.  By  this  (namely  how  the  Pope  holds 
himself  against  and  over  the  Gospel)  one  can  readily 
see  the  abomination  in  the  holy  place,  and  distin- 


The  Pope  Gets  a  Pelting  201 

guish  with  ease  between  the  Gospel  and  his  doctrine, 
or,  as  I  was  about  to  say,  his  blasphemy." 

"What  authority  have  you,"  asked  the  middle- 
aged  examiner,  "for  attributing  such  an  awful  claim 
to  a  church  which  is  still  counted  a  part  of  Christen- 
dom?   It  is  preposterous." 

"In  the  books  of  the  Pope  and  his  lickspittles  it  is 
openly  stated  what  the  Pope  is,  to- wit:  not  only  a 
human  being,  but  also  god;  that  is,  the  Pope  is  an 
earthly  god— a  human  being  blended  with  divinity," 
Luther  replied.  "Yes,  a  real  earthly  god  like  the 
devil,  who  has  nothing  heavenly." 

"We  do  not  deny  that  there  is  much  about  the 
Papacy  that  is  antichristian,"  said  the  young  exam- 
iner; "but  we  do  not  think  the  Papacy,  at  this  stage 
of  its  development,  is  the  Antichristos.  We 
must  concede  that  the  Pope  still  confesses  Christ. 
Hence  we  cannot  say,  in  the  face  of  First  John,  four, 
three,  that  the  Pope  is  the  Antichrist.  'Every  spirit 
that  confesseth  not  that  Jesus  Christ  is  come  in  the 
flesh,  is  not  of  God,'  says  John,  'and  this  is  that 
spirit  of  Antichrist,  whereof  ye  have  heard  that  it 
should  come.'  " 

"The  Pope,"  said  Luther,  "does  indeed  confess 
this  word:  'Christ  is  come  in  the  flesh' ;  but  he  denies 
its  fruit.  That  is  as  much  as  to  say,  Christ  did  not 
come  in  the  flesh.  For  Christ's  incarnation  did  not 
take  place  for  His  own  sake,  but  for  the  purpose  of 
saving  us.  This  the  Pope  denies.  To  be  sure  he 
retains  the  words;  but  as  for  the  rest,  he  denies  the 


202       Little  Journeys  With  Martin  Luther 

efficacy  of  this  incarnation,  that  is,  that  our  heart  is 
to  put  its  trust  entirely  in  the  righteousness  of 
Christ  and  become  righteous  through  it.  This 
article  the  Pope  condemns  in  his  bulls.  But  Paul 
controverts  that  with  plain  words:  'Therefore  we 
conclude  that  a  man  is  justified  by  faith  without  the 
deeds  of  the  law.'  And  our  St.  John  says:  'The  blood 
of  Jesus  Christ  His  Son  cleanseth  us  from  all  sin.' 
Therefore  St.  Peter  condemns  those  who  deny  'the 
Lord  that  bought  them.'  They  acknowledge  the 
Lord,  but  that  He  bought  them — ah,  that  they  deny. 
Hence  we  conclude  from  this  text  that  the  Pope's 
spirit  is  of  the  devil." 

The  examiners  were  not  listening.  They  had 
their  heads  together,  and  I  was  wondering  if,  after 
all  this  mildness,  the  colloquy  would  not  end  in  a 
manner  that  would  constrain  us  to  say  the  voice 
was  Jacob's,  but  the  hand  was  Esau's.  Luther 
stared  at  the  committee  a  moment,  then  turned  to 
the  audience  and  continued: 

"The  Pope  takes  away  Christ,  the  kernel,  and 
leaves  the  empty  words.  No  one  has  possessed  the 
marks  of  the  Antichrist  so  exactly  as  the  Pope." 
He  picked  up  the  Bible,  saying:  "Hear  for  your- 
selves what  St.  Paul  says,  Second  Thessalonians, 
chapter  two,  verse  four.  The  Antichrist  'sitteth  in 
the  temple  of  God.'  Now,  if  the  Pope  is  the  real 
Antichrist,  and  I  believe  nothing  else,  he  is  not  to 
sit  or  rule  in  the  devil's  stable,  but  in  the  temple  of 
God.    Nay,  he  will  not  sit  where  there  are  nothing 


The  Pope  Gets  a  Pelting  203 

but  demons  and  unbelievers,  or  where  there  is  no 
Christ  or  Christendom,  for  he  is  the  Antichrist  and 
consequently  must  be  among  Christians.  And  inas- 
much as  he  sits  there  and  rules,  he  must  have  Chris- 
tians under  him.  The  temple  of  God,  in  which  he 
is  to  rule,  certainly  does  not  mean  a  pile  of  stone, 
but  holy  Christendom."  He  then  quoted  something 
from  Sylvester,  which  I  did  not  catch,  and  added  this 
drastic  comment:  "Now  this  satan  asserts  that 
Scripture  takes  its  honor  and  authority  from  a  mor- 
tal man.  What  and  who  is  the  Antichrist  if  such  a 
Pope  is  not  the  Antichrist?  0  satan,  satan,  how  long 
will  you  abuse  the  great  patience  of  your  Creator!" 

"The  Papists  are  not  as  bad  as  they  were!"  ex- 
claimed the  young  man  at  my  side.* 

I  am  sure  he  had  not  meant  to  say  it  aloud.  The 
committeemen  looked  up  simultaneously.  Luther 
took  the  young  man's  measure  at  a  glance. 

"Verily,"  said  he  in  a  kindly  tone,  "we  should  not 
thus  give  way  to  the  Papists,  but  expose  them  again 
by  portraying  them  in  their  true  colors,  for  they 
would  now  pose  as  having  been  so  clean  that  they 
never  dirtied  water.  Thus  young  people  are  easily 
deceived  and  misled,  for  they  know  nothing  of  their 
abominations  and  idolatries.  We  should  put  them  to 
shame  with  their  own  examples,  deeds  and  doctrines 


*For  an  article  on  the  Antichrist  by  a  member  of  the 
Iowa  Synod,  see  Vol.  XXV,  No.  4,  of  the  Kirchliche 
Zeitschrift,  Chicago,  111.— E  d  i  t  o  r. 


204       Little  Journeys  With  Martin  Luther 

in  whatever  way  we  can.  The  Papists  are  not  to 
be  trusted  though  they  declare  peace,  write  it  and 
seal  it." 

The  spokesman  rose,  put  on  a  look  of  benignant 
gravity,  stroked  his  burnsides  and  said  with  soft 
tongue: 

"We  deem  it  unnecessary  to  proceed  further.  You 
have  stated  your  convictions  in  clear  and  forceful 
language  and  with  candor — admirable  candor,  in- 
deed. We  differ  on  some  points,  it  is  true,  and  it  is 
possible,  perhaps  even  probable,  that  you  might  feel 
more  at  home  in  a  body  like  the  Missouri  Synod." 
That  looked  to  me  like  Esau's  hand.  However,  he 
continued:  "But  our  beloved  Iowa  Synod  rejects  the 
opinion  that  an  agreement  also  in  such  doctrines  of 
Scripture  as  are  no  doctrines  of  faith  must  be  con- 
ditio sine  qua  non  of  church-fellowship,  and 
that  church-fellowship  must  be  denied  on  their  ac- 
count. Therefore  we  will  gladly  welcome  you  to 
our  household  of  faith,  if  you  are  willing  to  grant 
us  the  same  charity  and  toleration  which  we — " 

"Avaunt!"  cried  Luther,  cutting  the  speech  short 
and  reaching  for  his  hat.  "And  this  ought  to  be  said 
for  me  after  my  death:  I  have  always  been  opposed 
to  such  compromises." 

"We  meant  no  offence,"  faltered  the  one. 

"Believe  us,  dear  brother,"  added  the  other. 

"You  misunderstand,"  declared  the  third. 

"What  shall  I,  poor  man,  still  say?"  he  asked, 
tnrning  around.  "It  is  like  the  wrangling  of  women 


The  Pope  Gets  a  Pelting  205 

and  children:  'It  is  so!  it  is  not  so!    Yes,  no!    No, 
yes!'" 

And  with  that  he  withdrew,  the  mild  brethren 
with  mild  smiles  bidding  him  a  mild  farewell. 

And  so  it  ended  just  as  I  think  they  wanted  it  to 
end:  they  had  made  a  toboggan-slide  of  smiles  and 
smirks,  and — were  rid  of  him. 
As  we  met  outside,  Luther  said: 

"Where  shall  I  go?" 

"To  Missouri,"  I  replied. 

"Not  by  a  long  shot!— leastwise  not  right  away." 
said  an  old  Dane,  clapping  his  hand  on  Luther's 
shoulder.  "You  're  my  kind  of  a  man:  you  've  got  a 
clear  crow  an'  you  're  not  afeard  to  crow  it.  Lu- 
therans that  trim  their  words  for  Papists  is  like 
Plymouthrocks  as  has  white  feathers:  'taint  a  good 
breed.  Anyhow,  I  'm  afeard  of  those  chaps  as  always 
act  as  if  they  was  layin'  with  their  heads  on  their 
Master's  bosom,  fer  they  gen 'rally  have  their  feet 
where  they  kin  give  a  brother  a  good,  stout  kick- 
kinder  on  the  sly.  But — you  two  are  going  with 
me  out  home,  where  Mother  Petersen  puts  the  finish- 
ing touches  on  what  God  gives  us  to  eat  You  've 
just  got  to  accept  the  invitation." 
And  we  did. 


XI.  A  TALE  OF  MINE  HOST  AND  THE  SEQUEL 

Honor  to  women!  to  them  it  is  given 

To  garden  the  earth  with  the  roses  of  heaven. — Schiller. 

E  were  sitting  on  the  porch  of  the 
farm  manse:  the  goodman  of  the 
house,  a  neighbor  and  myself. 
Beyond  the  level  stretch  of  arable 
land,  and  behind  a  copse  of 
stunted  trees  and  tangled  under^ 
wood,  the  sun  had  sunk  to  rest, 
and  the  fleecy  clouds  that  o'er- 
hung  the  horizon  shone  in  the  radiance  of  a  mellow 
afterglow.  The  day  was  dead — had  stolen  away 
like  some  beloved  saint  and  left  its  halo  behind.  In 
the  sear  weeds  that  fringed  the  roadway,  the  cricket 
chirped  ominously,  for  the  year  was  old,  and  here 
and  there  a  maple  in  fiery  glow  stood  like  a  funeral 
torch  to  light  the  year  to  its  grave. 

It  was  a  fit  time  for  solemn  thought,  to  be  sure, 
for  autumn  is  the  first  paragraph  on  eschatology  in 
Nature's  volume  of  theology.  But  though  little  had 
been  said,  the  spirit  of  our  environment  had  not 
affected  us  as  it  might  have.  Man  is  a  thing  per- 
verse. So  is  woman.  There  is  a  message  in  the 
tolling  of  a  church  belL  A  man  casts  it  off  without 
a  second  thought.  A  woman  also  gets  rid  of  it,  but 
by  easy  gradations,  mayhap  wondering  at  first  how 

(206) 


A  Tale  of  Mine  Host  and  the  Sequel        207 

her  shroud  will  become  her,  and  ending  by  dwelling 
on  the  latest  dress  pattern.  In  either  case,  the  mon- 
itor is  banished.  So  I  had  shaken  off  the  spell  of 
the  hour  and  was  thinking  of  the  colloquy  with  the 
Iowa  Synod. 

Mine  host,  who  had  appeared  in  his  Sunday 
clothes  without  vouchsafing  an  explanation,  was 
wreathed  in  smiles  and  looked  as  if  he  had  something 
important  and  pleasant  to  say;  and  the  neighbor,  who 
was  deacon  in  the  Methodist  Church  on  Sundays  and 
'Squire  "in  and  for  said  township"  on  week-days, 
looked  as  if  he  were  anxious  to  hear  what  our  host 
had  to  say.  So  the  cricket  chirped,  and  the  stars 
twinkled,  and  time  wore  on,  punctured  now  and  then 
by  a  commonplace  remark.  Our  hoary  host  evidently 
did  not  know  where  to  begin,  and  the  'Squire  appar- 
ently did  not  want  to  place  an  obstacle  in  the  way. 
A  child  happened  to  prime  conversation. 

"Come,  Mabel,"  the  farmer  called  to  the  towhead 
who  peeped  around  the  corner,  "come  an'  git  gran'- 
pap  his  long  pipe — the  one  as  has  the  Bismarck 
bowl — an'  a  couple  o'  matches,  like  a  good  girL 
Now  jist  wait  a  bit,  you  little  fox.  Tell  Gretchen  to 
bring  up  a  jug  of  cider  from  that  bar'l  in  the  fur 
end  of  the  cellar,  where  the  garlic  's  hangin',  an' 
then  a  parcel  of  apples  an'  some  milk,  fer  this  parson 
won't  drink  no  hard  cider.  Now,  skedaddle!  an' 
when  you  come  back,  I  '11  give  you  a  kiss. ' ' 

Though  chary  of  words  thus  far,  the  Dane  was 
really  in  excellent  humor,  and  wanted  to  make  us 


208       Little  Journeys  With  Martin  Luther 

feel  just  as  good.  He  was  a  magnetic  man,  with  a 
clean-shaven  face,  round  and  ruddy;  a  body  that 
you  would  probably  call  stocky,  and  a  profusion  of 
gray  locks  which  he  frequently  threw  back  from  his 
brow  by  tossing  his  head  in  a  sort  of  firm,  defiant 
manner.  There  was  a  lot  of  the  man's  character  in 
that  toss.  Then,  too,  he  was  rather  original  and 
energetic  in  speech.  "Curses,"  said  he,  "is  matter 
what  festers  in  hell  and  pollutes  the  earth;  aye,  it 's 
devil's  puke  as  some  fellers  suck  in  an'  spit  out." 
Then  again:  "There  be  fellers  as  says  there  is  no 
God,  an'  every  blamed  one  of  'em  knows  a  man  can't 
be  happy  alone.  'Taint  no  use  o'  talkin',  nobody  but 
God  would  fix  it  so  that  happiness  must  be  born 
twins  if  it 's  goin'  to  live."  You  could  n't  help  liking 
him.  Standing  on  the  porch,  with  hands  in  the  pock- 
ets of  his  broad-fall  trousers  and  eyes  roaming  over 
his  broad  fields,  he  was  the  personification  of  good 
feeling  and  homely  wisdom.  As  the  child  tripped 
away,  he  turned  to  the  neighbor. 

"You  see,  'Squire,  I  had  you  tote  over  because  I 
have  some  little  law  business  to  do,  but  we  '11  be 
sociable-like  a  spell  first,  fer  I  have  a  story  to  tell 
mighty  near  as  strange  as  one  o'  Hans  Andersen's." 
Then,  tilting  his  chair  and  raising  his  hand,  he  began: 

"You  know,  'Squire,  it 's  nigh  onto  three  years  now 
that —  Why,  I  'm  uncommon  glad  to  see  you!"  he 
said,  addressing  Luther,  who  had  just  stepped  on  the 
porch  and  through  the  conversation.  "Lookin'  fresh 
as  a  cowcumber  after  a  rain." 


A  Tale  of  Mine  Host  and  the  Sequel        209 

"I  have  been  quite  well,"  Luther  replied,  pulling 
his  fingers,  which  were  stiff  from  writing,  "and  I 
have  felt  no  ringing  in  my  head.  Hence  I  am  dis- 
posed to  study,  for  heretofore  this  ringing  has 
greatly  tormented  me." 

"Well,  it 's  glad  I  am  you  left  that  writin'  o'  yourn 
long  enough  to  come  down  fer  a  chat.  It 's  uncom- 
mon good  company  the  'Squire  is,  I  '11  warrant," 
said  he,  pushing  a  chair  toward  father  Luther. 
"The  'Squire  he  knows  more  of  poets  than  I  do  o' 
pork,  an'  that 's  sayin'  a  heap — 'pon  my  word,  a 
heap." 

The  strings  of  his  tongue  were  being  loosed  and 
he  spoke  plainly  and  pungently.  And  the  'Squire — 
well,  he  felt  it  incumbent  to  prove  the  assertion 
aforesaid. 

"It  is,"  said  he,  "Alexander  Smith,  who  deposes 
and  says: 

'Poetry  is 
The  grandest  chariot  wherein  king-thoughts  ride; — 
One  who  shall  fervent  grasp  the  sword  of  song 
As  a  stern  swordsman  grasps  his  keenest  blade, 
To  find  the  quickest  passage  to  the  heart.' " 

"Oh,  shet  up!"  interjected  our  host  in  a  tone  in 
which  jest  and  earnest  were  yokefellows.  But  Lu- 
ther said  rather  wistfully: 

"I  regret  not  having  had  more  time  to  devote  to 
the  study  of  the  poets  and  rhetoricians.  I  had 
bought  a  Homer  in  order  to  become  a  Greek." 
Then  he  said  something  about  a  volume  of  sacred 


210       Little  Journeys  With  Martin  Luther 

song  he  had  examined,  and  added:  "There  is  a  spirit 
in  poets  which  comes  from  heaven." 

"No  denyin'  that 's  where  it  comes  from,"  said  the 
old  man,  tossing  his  mane  back.  "It 's  like  money: 
it 's  all  the  Lord's;  but  it 's  standing  out  in  blamed 
poor  hands.  He  don 't  even  git  all  o '  the  interest,  an' 
the  devil  gits  a  deal  o'  the  principal."  That  was  a 
home  thrust.  Luther  appreciated  it.  "But  as  fer 
these  here  poets,  the  most  of  'em  is  nothin'  but 
fiddlers,  sich  as  sets  words  to  dancin',  an'  it 's  with 
words  like  it  is  with  people— there 's  gen 'rally  lust 
in  'em  when  they  dance." 

"Nay,  neighbor,"  replied  the  'Squire,  "it  all  de- 
pends upon  the  spirit  in  which  things  are  done. 

'A  servant  with  this  clause 

Makes  drudgery   divine; 
Who  sweeps  a  room  as  for  Thy  laws, 

Makes  that  and  the  action  fine.' " 

"God  may  be  served  everywhere,"  commented  Lu- 
ther. "A  maid  servant  might  be  of  cheerful  heart 
and  say:  I  cook,  make  the  beds,  sweep  the  house. 
Who  has  told  me  to  do  so?  My  master  and  mistress, 
'tis  true.  But  who  has  given  them  the  authority? 
God  himself.  Then  it  certainly  must  be  true  that  I 
am  serving  not  merely  my  earthly  employer,  but  also 
my  heavenly  Master,  and  that  God  must  be  pleased 
with  my  employment.  What  more  blessed  occupa- 
tion could  I  desire?  'Tis  the  same  as  if  I  were  cook- 
ing for  God  in  heaven." 


A  Tale  of  Mine  Host  and  the  Sequel       211 

These  were  noble  words.  But  our  good  father 
always  hit  the  nail— and  the  Pope — on  the  head. 

"If  we  took  this  view  of  our  work,"  he  de- 
clared, "we  would  have  reason  to  be  cheerful  and 
happy  all  the  time,  notwithstanding  our  cares  and 
troubles,  which  would  never  become  too  hard  to 
bear." 

"And  it  is  as  much  one  man's  work  to  use  a  pen 
as  it  is  another's  to  use  a  pick,"  commented  the 
'Squire.  '"Tis  just  as  natural  for  poets  to  sing  as 
it  is  for  birds." 

"So  be  it,"  rejoined  the  old  Dane;  "I  've  nothin' 
agin  'em  when  they  are  decent.  Besides,  I  have  no 
call  to  argue,  nohow.  Argyin'  is  like  blowin'  the 
coals  of  a  wood  fire:  you  git  some  o'  the  ashes  in 
your  eyes.  But  set  down.  I  'm  uncommon  glad  that 
the  priest  Martin  gave  the  man  Martin  enough  time 
to  come  down-stairs." 

"I  am  overloaded  with  writing,  speaking  and  other 
business,"  he  explained,  "just  as  if  I  had  never  writ- 
ten, spoken  or  done  anything  in  my  life. ' ' 

"And  it 's  lean  thanks  you  git  fer  it,  with  a  pack 
of  faultfinders  a-follerin'  an'  splatterin'  ink  all  over 
you,"  our  host  rejoined.  "These — ah,  what  do  you 
call  'em?" 

"Critics,"  said  he  of  the  law,  "critics: 

'There  are  some  critics  so  with  spleen  diseased, 
They  scarcely  come  inclining  to  be  pleased : 
And  sure  he  must  have  more  than  mortal  skill, 
Who  pleases  one  against  his  will.' " 


212       Little  Journeys  With  Martin  Luther 

"These  critics*  be  the  wasps  of  humankind,  with 
pens  fer  stingers:  make  no  honey  theirselves  an'  find 
fault  with  all  that  is  made. ' ' 

"Their  highest  art  is  to  extract  the  splinter  from 
another  person's  eye  and  remain  oblivious  to  the 
beam  in  their  own,"  said  Luther,  who  knew  the  tribe 
real  well.  "To  such  splinter  experts  and  beam  lug- 
gers the  Lord  is  inimical.  They  are  an  offensive 
and  a  bellicose  tribe,  which  regards  its  own  work 
as  precious  and  exalted;  but  what  others  produce — 
ah,  that  must  be  malodorous!  In  fine,  the  faultfinder 
is  what  we  Germans  call  a  Hanswurst,  who  is  pleased 
only  with  himself. ' ' 

But  Luther  was  always  level-headed,  always  con- 
servative.   The  fact  that  he  was  unjustly  criticized, 


*"P  ausaniasisof  the  opinion,"  says  DeanSwift, 
"that  the  perfection  of  writing  correct  was  entirely  owing 
to  the  institution  of  critics  *  *  *  which  he  hides  under 
the  following  allegory:  'The  Nauplians  in  Argos  learned 
the  art  of  pruning  their  vines  by  observing  that  where 
an  Ass  had  browsed  upon  one  of  them,  it  thrived  the  bet- 
ter and  bore  fairer  fruit.'  "  Had  the  sardonic  dean  pursued 
the  investigation  into  the  ecclesiastical  realm,  he  would 
have  come  upon  the  following  additional  facts :  The  Asses 
in  the  temple  enclosure,  waxing  very  bold,  took  to  chew- 
ing the  vines  to  the  ground.  Then  the  Nauplians  began 
to  wail,  and  quit  cultivating  vines  in  the  temple  precincts. 
Thereupon  the  Asses  fell  to  hee-hawing  most  piteously, 
especially  those  that  edited  church  periodicals;  but  the 
Nauplians,  nothing  moved,  answered  and  said:  "What, 
shall  we  keep  Asses  and  do  the  braying  ourselves !" 


A  Tale  of  Mine  Host  and  the  Sequel        213 

even  venomously  assailed,  did  not  serve  him  as  a 
reason  for  throwing  his  quill  aside  and  doing  noth- 
ing, like  some  of  our  modern  churchmen.  Balking 
is  an  unseemly  thing  even  in  a  mule,  to  say  nothing 
of  a  saint.  Besides,  it  is  only  a  poor  mule  that  balks. 
To  quote  our  host  on  another  occasion:  "If  a  body 
wants  to  be  a  mule,  let  him  be  a  good  one."  But 
Luther  was  level-headed  and  added,  as  he  rose: 

"But  if  our  Lord  will  use  me,  I  will  gladly  follow 
and  do  what  I  can  to  the  glory  of  God  and  the  wel- 
fare of  my  neighbor." 

Then  he  began  to  pace  the  floor  and  to  speak  of 
his  opponents.  That  was  a  different  matter:  doc- 
trine, not  diction;  Scripture,  not  style. 

"Now  let  the  scurrilous  books  come  and  rain  and 
snow  defamation!"  he  exclaimed.  "Let  our  adver- 
saries fume  and  rage.  God  has  not  opposed  a  wall 
of  stone  or  a  mountain  of  brass  to  the  waves  of  the 
sea:  a  bank  of  sand  has  been  enough.  'Blessed  are 
ye,  when  men  shall  revile  you.'  We  are  to  rejoice 
over  it  as  the  sure  token  that  we  are  the  blessed — 
the  true  Church.  To  speak  for  myself,  I  am  greatly 
pleased  that  books  of  this  character  are  written 
against  me." 

There  was  a  momentary  lull.  Then  the  'Squire 
turned  around. 

' '  Reverend, ' '  said  he, ' '  our  host  has  a  story  to  tell. ' ' 

"So?"  queried  Luther  with  patent  interest. 

"Yes,"  answered  the  venerable  Dane.  "As  I  was 
sayin',  three  years  come  Advent,  me  an'  mother  went 


214       Little  Journeys  With  Martin  Luther 

to  the  borough  to  church  in  the  mornin',  an' 
Gretchen,  our  hired  girl,  stayed  here  to  kinder  keep 
an  eye  on  things.  A  woman  an'  a  dog  kin  watch  a 
house,  that  is  to  say,  ordinarily:  the  woman  has  the 
brains  an'  the  dog  has  the  bark  an'  the  bite.  It  was 
one  of  'em  mornin 's  when  it  feels  sort  o'  good  to 
sniffle  the  frost  in  the  air.  An'  bein'  tolerable  cold- 
like when  we  got  there,  I  hitched,  an'  me  an'  mother 
we  went  into  the  sacristy  to  thaw  out  a  little,  an' 
announce  our — " 

"Sacristy— what 's  that?"  the  'Squire  interjected. 

"Oh,  that 's  a  place  fer  the  preacher  to  go  in  all 
alone  an'  kick  hisself  after  preachin'  a  poor  sermon. 
You  orter  build  one  to  that  church  o'  yourn." 
Luther  smiled. 

"Church  kept  in  purty  long,  fer  it  was  Communion 
day,  an'  then  me  an'  mother  went  to  Sophy's  fei 
dinner.  (Sophy  is  my  daughter  as  got  the  sheriff.) 
Then  his  father  came,  an'  we  sot  a-talkin'  an'  the 
wimenfolks  a-jabberin'  till  long  after  dark,  never 
dreamin'  that  somethin'  might  happen  at  home.— 
There,  I  '11  be  cow-kicked,"  he  exclaimed  abruptly, 
"if  that  shoat  ain't  in  the  garden  rootin'  out  them 
covered  cabbages!  I  must  git  the  dog."  As  he 
walked  off,  he  muttered:  "Some  pigs  is  human 
enough  to  be  hogs." 

The  old  sire  was  hardly  off  the  porch,  when  the 
magistrate  began  a  discussion  of  the  Lord's  Supper. 
Luther  listened  and  explained  very  patiently  until 
patience  ceased  to  be  a  virtue. 


A  Tale  of  Mine  Host  and  the  Sequel       215 

"Some  of  the  greatest  teachers  of  Protestantism," 
said  he  of  the  law,  "teach  more  in  accordance  with 
reason,  namely,  that  the  bread  and  wine  merely  rep- 
resent Christ's  body  and  blood." 

"Smart  teachers  they  who  measure  divine  works 
with  reason  and  the  ocean  with  a  spoon!"  Luther 
retorted. 

"But  Zwingli— " 

"What  a  fellow  that  Zwingli  is  with  his  rank  igno- 
rance of  grammar  and  dialectics,  not  to  mention 
other  sciences!" 

"Now  I  meant  no  offence,"  said  the  'Squire,  "and 
mean  none  now;  but  the  Lutherian  doctrine  seems 
to  me  to  be  very  hard  to  believe. ' ' 

"It  is  an  easy  matter  for  me  to  believe  that  Christ's 
body  is  under  the  bread,"  said  Luther,  "but  hard  to 
believe  that  so  many  superb  bodies  in  heaven  and  on 
earth  should  have  come  out  of  nothing.  I  cannot 
comprehend  that — it  is  impossible  for  me.  Much 
less  can  I  comprehend  how  the  Son  of  God  was  born 
of  the  Virgin,  and  that  the  other  two  persons  of  the 
Godhead  did  not  become  incarnate.  Do  they  mean 
to  take  offence  at  this  article?  If  they  do  not  want 
to  learn  the  A  B  C's,  how  will  they  learn  the  gram- 
mar? The  article  of  creation  is  such  a  transcendent 
thing  that  no  man  can  comprehend  it.  If  I  had  or 
could  have  a  thorough  knowledge  of  all  creatures, 
and  should  set  it  forth  in  words,  you  would  see  in  it 
just  as  great,  aye,  even  greater  wonders  than  are  in 

15 


216       Little  Journeys  With  Martin  Luther 

this  Sacrament.  Take  the  soul,  which  is  a  single 
creature  and  is  nevertheless  in  the  whole  body  at  the 
same  time,  even  in  the  least  organ,  so  that  when  I 
touch  the  smallest  part  I  reach  the  whole  soul.  Now, 
if  one  soul  can  be  in  all  members  at  the  same  time, 
and  I  not  understand  how  this  is  effected,  should 
not  Christ  be  able  to  bring  it  to  pass  that  He  be  in 
the  Sacrament  at  all  places  at  the  same  time?' ' 

When  the  goodman  of  the  house  returned,  Luther 
dropped  the  subject,  saying  with  a  smile: 

"All  these  things  you  will  learn  sufficiently,  if  you 
come  out  and  hear  good  sermons." 

"Yes,"  said  our  host,  mounting  the  top  step,  "come 
out  an'  hear  good  sermons;  but  jist  now  we  '11  git  in 
out  o'  the  cold." 

At  the  hall  door  we  met  the  child  with  the  pipe 
and  matches. 

"0  grandpap,"  she  exclaimed,  quite  out  of  breath, 
"you  ought  to  see  Gretchen!  She  can't  come  down- 
stairs and  get  cider.  She  has  a  purty  white  dress 
on,  and  is  fixin'  with,  oh,  the  nicest  ribbons.  May  n't 
I  go  and  help?" 

"Them  wimen,"  said  the  old  man,  lighting  a  match 
for  his  pipe,  "no  man  kin  understand  one!  The 
man  as  gits  one  has  a  riddle  as  will  last  the  rest 
of  his  nat'ral  life,"  he  reflected,  as  he  watched  the 
spirals  of  smoke  from  his  pipe.  "Well,  after  all,  a 
man  don't  take  much  interest  in  a  thing  as  he  knows 
all  about — that 's  a  fact.  So  I  'm  a-thiukiu'  the  good 
Lord  fixed  it  so  as  we  can't  find  out  all  about  a 


A  Tale  of  Mine  Host  and  the  Sequel        217 

woman  because  He  wants  us  always  to  have  an  inter- 
est in  her  an'  always  to  have  a  kind  o'  hankerin'  in 
our  hearts  after  a  seein'  her  ways." 

"Nothing  on  earth  is  more  desirable,"  remarked 
Luther,  "than  the  love  of  woman,  to  him  who  may 
have  it. ' ' 

"As  Nat  Willis  deposes  and  says,"  added  the 
'Squire: 

'The  world  well  tried — the  sweetest  thing  in  life 
Is  the  unclouded  welcome  of  a  wife !' " 

We  entered  the  "front  room,"  a  stuffy  apartment 
with  enough  bric-a-brac  to  stock  a  curiosity  shop. 
There  was  so  much  straw  under  the  carpet  that  it 
crunched  under  our  feet.  A  beggar  might  have  slept 
on  it  and  dreamed  of  heaven.  But  as  for  the  house- 
wife herself,  never  were  apron  strings  tied  around 
a  bigger  heart,  or  pots  and  kettles  put  on  stove  by 
better  cook.  I  see  her  benign  face  now  in  the  little 
black  cap,  edged  with  white  lace.  She  showed  us 
the  photographs— it  was  the  third  time  for  me — and, 
as  she  held  up  his  picture,  bemoaned  afresh  the 
tragic  career  of  a  young  minister. 

"Poor  man,"  sighed  she,  "if  only  Jane  Petersen 
and  the  rest  hadn't  tried  to  make  matches  for  him, 
and  had  allowed  me  to  marry  him  off  to  Oleson's 
Marguerite,  it  would  never — " 

"Now,  Mother,"  interjected  the  old  gentleman, 
"folks  ain't  got  no  call  to  regalate  a  priest's  courtin'. 
Anyhow,  when  the  old  wimen  of  a  congregation  take 


218        Little  Journeys  With  Martin  Luther 

to  makin'  matches  fer  a  single  preacher,  the  devil 
gen 'rally  furnishes  the  brimstone. ' ' 

The  words  were  sour  as  a  lemon,  but  there  was 
so  much  sweetness  in  the  tone  that  the  remark  was 
as  palatable  as  lemonade. 

"But  it  must  be  admitted,"  said  the  'Squire,  "that 
he  was  the  most  sociable  and  commonest  man  your 
communion  ever  had  here." 

The  old  gentleman  seemed  to  be  nettled. 

"I  ain't  got  no  use  for  this  here  familiarity  business 
on  the  part  of  preachers,"  he  rejoined.  "If  a  man 
wears  his  heart  on  his  sleeve,  'tain't  nice  if  he  wipes 
his  nose  on  it." 

"But  it  wouldn't  have  happened,"  persisted  the 
old  lady,  with  a  woman's  pity  for  a  masculine  wreck. 
"And  he  was  so  pious-like,  and  now  they  won't  let 
him  preach  any  more." 

"That 's  right,"  said  the  old  Dane  with  emphasis. 
"Let  'im  squat  in  a  pew,  not  stomp  in  a  pulpit.  Give 
sich  a  man  the  pastor's  key  to  other  men's  homes? 
Nay — I  say,  nay!  A  minister  has  got  to  be  tame  and 
clean,  hasn't  he?" 

"He  should  be  a  man,"  Luther  answered,  "tried 
and  true,  of  whom  blasphemers  would  be  ashamed 
to  speak  evil.  He  should  be  praised  and  held  in 
honor  even  by  unbelievers,  otherwise  he  is  a  laugh- 
ing-stock to  them,  inasmuch  as  he  is  unable  to  answer 
if  anything  dishonorable  is  laid  at  his  door,  which 
would  be  a  disgrace  to  the  congregation  and  an 
offence  to  outsiders." 


A  Tale  of  Mine  Host  and  the  Sequel       219 

The  situation  was  becoming  awkward,  but  the 
'Squire  proved  strategist  by  saying: 

"The  story,  neighbor,  the  story!" 

"Yes,"  said  he,  "the  story,"  and  the  housewife 
withdrew,  brushing  away  some  tears  for  the  whilom 
preacher.  "Well,  as  I  was  sayin',  we  stayed  late  in 
the  borough,  an'  comin'  home  me  and  mother  was 
talkin'  o'  the  days  when  we  was  courtin'  an'  drivin' 
over  these  roads  o'  nights.  Then  the  old  feelin' 
came  back,  an'  I  jist  let  the  old  mare  jog  along  slow, 
like  I  used  to  when  mother  an'  me  was  keepin'  com- 
pany. An'  so  it  was  past  midnight  when  we  got 
home.  Then  I  minded  how  I  used  to  be  afeard  the 
dog  would  bark  and  wake  the  folks.  Somehow,  I 
didn't  want  Carlo  to  bark  that  night.  It  was  agin 
my  feelin 's.  I  wanted  to  slip  in  like  I  used  to.  No 
need  of  sich  thoughts,  'Squire,  fer  when  we  come  to 
the  porch — I  '11  never  forgit  that — there  was  Carlo 
layin'  in  blood  on  the  steps,  his  teeth  a-showin'  in 
the  moonlight.  I  kinder  felt  choky.  'Mother,'  says 
I,  'something 's  gone  wrong!'  An'  when  we  made  a 
light  in  the  livin'-room,  there  was  drills,  an'  jimmies, 
an'  a  piece  o'  candle  on  the  sofa." 

"Burglars!"  said  the  magistrate.  Luther  showed 
tense  interest. 

"There  was  goose-flesh  every  inch  o'  me,  an'  you 
know,  neighbor,  I  ain't  no  coward,  either.  But  I 
says,  'Mother,  we  must  first  look  fer  that  girl  o' 
ourn.'  We  found  her  out  in  the  kitchen,  an'  a  young 
feller  as  looked  like  a  beggar  a-gittin'  away  with  a 


220       Little  Journeys  With  Martin  Luther 

meal.  '0  Master,'  says  she,  'there  was  robbers  here, 
an'  they  shot  the  dog,  an'  I  fainted,  an'  this  man 
came  fer  somethin'  to  eat — seein'  a  light — an'  he 
scared  the  robbers  away  an'  put  water  on  my  face, 
an'  I  got  him  supper.'  " 

"A  filthy  tramp!"  commented  the  'Squire.  "This 
thing  of  you  folks  feeding  these  vagabonds  is  dead 
wrong." 

And  strange,  passing  strange,  Luther,  whom  I 
had  seen  giving  a  silver  cup  to  a  mendicant,  added: 

"Though  I  were  able,  yet  would  I  not  give  to  those 
idle  beggars;  for  the  more  one  gives  them,  the 
oftener  they  come.  I  will  not  cut  my  bread  away 
from  my  wife  and  children  and  hand  it  to  such  as 
these;  but  to  one  who  is  worthy,  I  will  give  with  all 
my  heart  according  to  my  ability." 

"But  I  was  mighty  glad  to  let  him  stay  all  night," 
said  our  host,  taking  up  the  broken  thread  of  his 
narrative,  "an'  in  the  mornin',  when  he  asked  fer 
work,  I  hired  'im,  seein'  he  was  strong  an'  a  small 
feeder,  bein'  short-coupled  between  ribs  an'  hips." 
The  last  words  were  a  dab  at  the  'Squire,  who  was 
stingy. 

The  old  Dane  stopped  and  puffed  his  pipe. 

"Well?"  queried  the  'Squire. 

"Well,  he  made  a  likely  hand.  But  when  Holy 
Week  came,  the  girl  comes  to  me  a-cryin'  an' 
says:  'I  want  to  go  to  Communion.  I  want  to  con- 
fess. I  lied  to  you  once,  an'  I  've  had  to  lie  ever 
since.' 


A  Tale  of  Mine  Host  and  the  Sequel        221 

"A  lie  is  like  a  snowball,"  Luther  commented,  "the 
longer  you  roll  it,  the  bigger  it  grows." 

"  'Out  with  it!'  says  I,  'make  free!'  An'  she  says: 
'That  night  when  the  robber  came,  I  waited  late  on 
you  to  git  back.  Then  I  went  into  the  closet  to  hunt 
up  Monday's  washin',  an'  the  door  blowed  shet  an' 
locked  me  in.  Then  the  robber  came.  When  he  shot 
the  dog,  I  screamed  and  fainted.  An'  when  I  came 
to,  he  was  kneeling  beside  me  with  the  wash-basin. 
He  was  so  nice  and  kind.  Then  he  told  me  why  he 
came,  an'  the  tears  was  in  his  eyes,  an'  he  said  he 
would  never  steal  any  more,  if  I  would  n't  tell.  So 
I  pitied  him  and  lied  to  you.  I  didn't  mean  any- 
thing bad.  Oh,  forgive.'  'Forgive?'  says  I,  'I  '11 
kick  that  feller  out  o'  the  county!'  " 

"Why  did  n't  you  drive  over  and  swear  out  a  war- 
rant under  statute  in  such  case  made  and  provided?" 
asked  the  'Squire. 

'"Cause  there's  two  wimenfolks  here,"  he  an- 
swered significantly.  "An',  besides,  'tain't  smart  to 
advertise  you  've  got  money  in  the  house.  But  when 
I  was  fer  kickin'  the  chap  right  off  the  place,  the 
girl  started  to  beller,  an'  there  was  mother  with  the 
apron  to  her  eyes,  an'  she  says  mighty  strong-like: 
'You  won't  do  no  sich  a  thing!  He  's  been  a  good 
boy,  an'  he  's  jist  as  old  as  our  boy  as  is  dead,  an' 
we'll  keep  'im.'  'Twasn't  no  use  fussin'.  God  is 
partial  to  petticoats.  A  man  is  born  with  no 
weapons  at  all  as  I  kin  see.  He  's  got  to  git  a  club, 
or  a  stone,  or  a  gun.    But  a  woman  is  born  with  two 


222       Little  Journeys  With  Martin  Luther 

of  'em — a  tongue  an'  tears.  A  feller  kin  hold  out 
fornenst  a  tongue,  but  the  tears — the  tears  is  what 
fixes  a  man.  I  jist  melted,  an'  blubbered  over,  an* 
knuckled  under.    I  've  had  'im  with  me  ever  since." 

"What?"  asked  the  magistrate,  amazed.  "Not 
Nick  Bauer?" 

"The  same;  best  hand  in  three  counties,"  he  an- 
swered with  evident  gratification.  "An'  I  don't 
know  but  he  's  the  best  boy  I  've  raised.  If  I  was  n't 
dead  sartin  there  is  no  angels  in  pants,  I  'd  think  I 
took  in  an  angel  unawares,  like  the  Scriptures  say. 
But  it  was  n't  me:  it  was  them  two  wimen  an'  their 
mercy. ' ' 

"Let  us  pray  our  dear  Father  in  heaven,"  said 
Luther,  "to  enable  us  all  to  become  thorough  dis- 
ciples of  Christ  and  have  a  heart  in  which  there  is 
an  inexhaustible  fountain  of  love." 

Our  host  sat  silent,  smoking  and  staring  at  the 
ceiling. 

"Well?"  said  the  'Squire,  who  was  denting  the 
carpet  with  his  foot. 

"Well,  this  here  story  has  a — " 

"Moral?"  the  'Squire  anticipated. 

"Naw,  a  sequel." 

"What  may  it  be?"  queried  the  'Squire. 
Simultaneously  there  was  a  beating  of  pans,  a 
ringing  of  bells,  and  a  thumping  of  boxes  in  the 
yard. 

"There,"  said  the  old  Dane,  "that 's  the  sequel." 


A  Tale  of  Mine  Host  and  the  Sequel        223 

The  clock  struck  eight.  The  minister  and  the 
bridal  party  entered.  Luther  whispered  to  our  host: 
"God  delights  in  preparing  surprises  for  both  me 
and  the  world."  And  that  pleased  the  Dane.  He 
had  insisted  that  Luther  give  the  bride  away,  and 
he  had  consented,  saying:  "I  will  honor  your  little 
wedding  as  much  as  I  can."  So  he  took  his  place, 
and,  at  the  proper  time,  said: 
"Sir,  and  dear  friend,  I  give  you  this  young  maid 
as  God  in  His  goodness  gave  her  to  me.  I  confide 
her  to  your  hands.  May  God  bless  you,  sanctify  your 
union,  and  make  it  happy." 

And  right  hearty  also  were  his  congratulations 
after  the  ceremony.  To  the  bride  he  said:  "I  invoke 
God's  richest  blessing.  The  greatest  favor  God  can 
bestow  is  to  have  a  good  and  pious  husband."  And 
to  the  groom:  "Esteem  her  more  highly  than  the 
kingdom  of  France  and  the  principality  of  Venice. 
For  this  is  God's  greatest  gift  and  favor — a  virtuous, 
God-fearing  wife,  with  whom  thou  canst  live  in  peace, 
and  to  whom  thou  mayest  safely  entrust  all  thou 
hast." 

When  the  company  was  admiring  the  presents, 
Luther  said  he  had  been  taken  by  surprise,  and  so 
could  buy  no  gift,  but  would  nevertheless  give  them 
one  of  precious  value.  Then  he  picked  up  the  Bible, 
which  mother  had  presented  the  groom,  and  wrote 
on  the  front  fly-leaf: 

"Dear  Father  in  heaven,  who  hast  condescended  to 
bestow  upon  me  Thy  paternal  name  and  office,  grant 


224       Little  Journeys  With  Martin  Luther 

me  grace  and  blessing  to  guide  and  govern  my  wife 
and  household  in  Thy  fear.  Give  me  wisdom  and 
strength,  and  them  a  willing  heart  and  mind,  to 
walk  in  Thy  statutes,  through  Jesus  Christ.  Amen. ' ' 
Handing  it  to  the  groom,  he  said:  "In  this  little 
present  you  will  at  least  recognize  my  ardent  good 
will.    Prayer  is  the  Christian's  best  occupation." 


"Now,  'Squire,  as  the  folks  is  gone  an'  we  're  alone, 
I  want  you  to  make  out  them  papers.  Me  an'  mother 
is  goin'  to  sign  over  that  house  an'  quarter-section 
in  Kansas  to  this  scamp  as  come  to  steal  our  gold, 
an'  goes  with  stealin'  our  girl."  Tears  welled  to  the 
old  man's  eyes.  "Consarn  that  thief,  anyhow!  I 
believe  he 's  got  a  piece  o'  my  old  heart,  too." 


XII.    EVERYTHING  IS  LOVELY 

He  could  distinguish  and  divide 

A  hair  'twixt  north  and  northwest  side. — Hudibras. 


T  was  one  of  the  first  days  of  win- 
ter when  I  arrived  at  St.  Louis  to 
attend  the  Missouri  colloquium. 
The  sun  shone  bright,  but  it  was 
like  the  glow  of  the  sun  seen 
in  a  painting — a  thing  without 
warmth;  or  like  sunshine  in  a 
morgue — a  thing  without  cheer. 
Chilled  to  the  marrow,  I  felt  these  tokens  to  be  an 
augury  of  coming  events.  The  Missouri  pastors 
whom  I  met  were  all  courteous,  but  somehow  the 
impression  was  left  that  it  was  meant  to  be  the  kind- 
ness of  superior  creatures  to  an  inferior  strain  of  the 
same  breed — conduct  that  always  chills  in  exact  pro- 
portion to  its  warmth  and  profuseness. 

Luther,  who  had  arrived  the  day  before,  had 
received  the  most  assiduous  attention  on  account  of 
his  learning,  which,  be  it  said  to  Missouri's  credit, 
the  St.  Louis  men  were  not  slow  to  perceive  and 
appreciate.  He  was  taken  to  the  theological  sem- 
inary, accompanied  to  several  recitations,  and,  in 
short,  all  the  treasures  of  Missouri  were  presented 
to  his  gaze,  including  those  ever-to-be-revered 
relics,   the   desk   of   Dr.    Walther   and   the   long 

(225) 


226       Little  Journeys  With  Martin  Luther 

German  tobacco-pipes,  with  which  he  made  the 
atmosphere  blue  and  redolent  when  he  wrote  ser- 
mons or  composed  those  matchless  specimens  of 
polite  literature,  the  essays  on  predestination*  I 
am  told  Luther  looked  at  the  relics  with  disapprov- 
ing mien;  but  when  he  learned  the  real  status  of  the 
case,  namely,  that  Walther,  though  sainted,  is  not 
canonized,!  he  smiled,  and,  assuming  the  air  of  one 
who  had  seen  much  of  the  world  and  held  the  pres- 
ent exhibition  to  be  mere  child's  play  and  hardly 
worthy  of  notice,  said: 

"When  I  was  in  Rome,  they  showed  me,  for  a  pre- 
cious and  holy  relic,  the  halter  with  which  Judas 
hanged  himself!" 

This  was  irritating  and  did  much,  I  dare  say,  to 
prejudice  his  examiners  when  they  heard  of  it.  But 
a  little  incident  which  occurred  the  next  morning 
came  very  near  spoiling  the  whole  thing.  With  his 
abnormal  Teutonic  frankness,  Luther  was  all  the 

*It  is  said  that  when  one  of  the  younger  Missourians 
has  the  dogma  of  predestination  to  defend,  he  stealthily 
steals  to  the  Walther  Museum  and  takes  a  few  whiffs 
from  one  of  the  old  pipes.  But  this  is  doubtless  an  inven- 
tion worthy  to  be  classed  with  the  "pious  frauds"  of  yore. 
It  is  more  likely  that  the  orthodox  practice  in  this  respect 
is  limited  to  using  the  same  brand  of  smoking-tobacco. 

fThus  far  nothing  more  has  been  done  than  to  place 
his  name  before  St.  Andrew's  in  the  synodical  calendar. 
Should  the  canonization  be  undertaken,  I  understand  the 
editor  of  The  Error  of  Modern  Missouri  is  to 
be  the  advocatus  diaboli. 


Everything  is  Lovely  227 

time  putting  his  foot  into  things  and  then  looking 
so  charmingly  innocent  and  wondering  what  all  the 
fnss  was  about.  Once,  when  I  hinted  it  would  be 
a  good  idea  to  be  a  little  more  politic,  he  merely 
laughed  and  said,  "If  I  do  not  use  the  just  cere- 
monial of  a  court,  pardon  me,  for  I  am  not  familiar 
with  its  usage. ' '  And  so,  day  after  day,  he  continued 
to  speak  and  act  with  his  characteristic  candor 
which,  like  an  April  day  with  its  sunshine  and  show- 
ers, pleased  and  provoked  at  intervals. 

At  the  time  of  which  I  speak,  he  was  on  his  way 
to  the  colloquium  with  a  Missouri  pastor  and  teacher. 
The  pastor  was  a  large,  austere-looking  German,  who 
carried  a  gold-headed  cane,  wore  a  silk  hat,  and 
strode  along  with  an  air  that  said,  "der  Herr 
Pastor!"  at  every  other  step,  and  at  every  inter- 
vening footfall,  "Ich  bin,  Ich  bin!"  He  was  so 
overanxious  to  walk  erect  that  he  leaned  back- 
ward— an  attitude  which  all  the  Missouri  clergymen 
assume  in  the  realm  of  doctrine,  for  these  good  peo- 
ple make  such  a  gigantic  effort  to  be  strictly  ortho- 
dox that  most  of  them  lean  the  wrong  way.  But  for 
all  that,  I  thought  I  liked  the  man.  We  all  like  inno- 
cent self-importance:  it  makes  us  smile.  But  to  the 
matter  in  hand.  At  a  beck  from  Luther,  I  crossed 
the  street  and  walked  with  them  towards  the  church. 
He  was  wearing  a  white  rose  in  a  buttonhole  and 
had  a  dark  red  one  in  his  hand.  I  think  I  have  not 
mentioned  this  before,  but  it  was  his  custom  to 
appear  with  a  flower  of  some  sort,  when  it  was  to  be 


228       Little  Journeys  With  Martin  Luther 

had  in  garden  or  hothouse,  just  as  he  went  to  the 
debate  with  Cajetan  with  a  flower  pinned  to  his  robe. 
He  graciously  handed  me  the  red  rose  and  I  thanked 
him,  remarking  that  it  was  a  beautiful  specimen  of 
God's  handiwork. 

"Yes,"  said  Luther,  "if  a  man  were  able  to  make 
one  rose,  he  would  be  worthy  of  an  empire.    I — " 

"Here  go  we  in,"  broke  in  our  teacher,  in  English, 
probably  out  of  deference  to  me  and  my  beggarly 
German;  "here  go  we  in  und  take  us  one  beer  und 
pretzel.  Dese  be  fine  peoples :  go  by  us  in  de  church. ' ' 
I  looked  up  and  blushed.  It  was  a  saloon  of  the 
common  stripe,  windows  fly-specked,  doors  open, 
emitting  a  sour  smell  and  presenting  to  view  pictures 
of  prize-fighters  and  daughters  of  Eve  immodestly 
attired.  It  is  a  fixed  principle  with  me  not  to  enter 
a  place  of  that  character.  I  want  my  influence  to 
count  on  the  other  side,  and,  besides,  the  association 
of  ideas  is  painful.  The  devil  has  crushed  many  a 
heart  there.  There,  too,  he  performs  feats  in  the 
black  art:  drowns  a  man  in  a  wine-glass,  submerges 
a  farm  in  a  beer-mug,  and  transmutes  a  father  into  a 
fiend.  But  I  did  not  want  to  wound  the  feelings  of 
the  man  who  proposed  this  treat,  for  he  did  not  see 
things  as  I  do  and  meant  only  to  be  kind.  So  I  said 
rather  meekly: 

"No,   thank   you.    A   sip   of   beer   gives   me   a 
headache. ' ' 

Then  I  felt  as  if  my  moral  character  had  shrunk 
like  flannel  in  hot  water,  for  I  should  have  been 


Everything  is  Lovely  229 

truthful  enough  with  myself  to  have  said  more;  but 
Luther  blurted  out  an  emphatic  refusal,  and  added 
with  his  usual  candor: 

"The  devil  has  spoiled  all  the  beer  with  his  pitch!" 
Our  Missouri  brother  had  rebuked  the  teacher  for 
suggesting  anything  of  that  sort;  but  now  he  was 
horrified,  not  at  the  trick  which  it  was  asserted  the 
devil  had  played,  but  at  us.  Had  he  fallen  in  una- 
wares with  men  infected  with  the  fanaticism  of  the 
sects?  Was  it  to  be  regarded  as  contagious,  like 
the  smallpox  or  the  black  death?  He  threw  his 
shoulders  back,  as  if  to  get  as  far  away  as  possible, 
and  eyed  us  from  aloof  with  suspicion. 

"Vat!"  said  he,  assuming  the  voice  of  a  hussar 
and  looking  daggers  at  Luther,  for  it  was  he  who 
had  given  the  greater  provocation,  "vat!  be  you 
beide  temperenzlers  vat  make  us  blame  for  der 
saloon?    Vat  say  we  Germans  sauf  beer?" 

"We  Germans,"  replied  Luther,  placing  his  hand 
on  the  brother's  shoulder,  "should  certainly  better 
ourselves  in  this  respect,  since  God  in  His  great 
goodness  has  so  richly  given  us  the  light  of  the  Gos- 
pel in  these  last  days."  Then,  after  a  moment's 
pause,  he  said  slowly,  with  a  quaver  of  sadness  in 
his  voice,  "The  man  who  first  brewed  beer  was  a 
pest  to  Germany." 

"What!"  exclaimed  the  brother,  lapsing  into  a  fine 
High  German,  where  his  verbal  weapons  had  a  finer 
edge  and  were  better  suited  to  his  hand,  "do  you 
hold  with  the  fanatics?" 


230       Little  Journeys  With  Martin  Luther 

"We,  for  our  part,  never  did,"  Luther  replied; 
"but  booze  continues  to  be  a  mighty  idol  among  us 
Germans." 

Our  brother's  face  turned  ashen.  As  he  saw  the 
situation,  our  common  German  honor  was  at  stake. 
Germania  was  receiving  a  blow  in  the  face,  and  a 
blow  from  a  son  at  that.  Ah  me,  poor  brother! 
Wrath  had  him  by  the  throat  and  was  choking  him. 
But  finally  he  stammered  out: 

"Shame,  shame.  Just  like  all  these  Americans. 
That 's  what  this  herd  of  Irish,  Scotch,  English  is 
always  flinging  in  our  teeth." 

"And  if  nothing  else  will  help,  surely  the  shame 
that  comes  upon  us  in  other  lands  should  move  us," 
said  Luther,  not  at  all  ruffled  by  the  aspersion  cast 
upon  him.  "For  in  this  particular  other  nations, 
especially  Italy,  have  a  proud  advantage  over  us 
and  tauntingly  call  us  the  full  Dutch." 

"It's  a  mean  slander!"  the  brother  retorted;  but 
Luther  proceeded  in  his  calm,  impressive  way,  alto- 
gether unmindful  of  the  interruption. 

"Every  land  must  needs  have  its  own  devil,"  said 
he:  "Italy  hers,  France  hers.  Our  German  devil  is 
doubtless  a  right  big  wine-skin,  and  must  be  called 
swill,  for  he  is  so  thirsty  and  hot  that  he  cannot  be 
slaked  with  all  this  guzzling  of  wine  and  beer. 
And  such  abiding  thirst  and  plague  of  Germany 
will,  I  fear,  remain  to  the  judgment  day.  Ministers 
have  opposed  it  with  God's  Word,  rulers  with  enact- 
ments, and  some  of  the  nobility  with  pledges  among 


Everything  is  Lovely  231 

themselves.  Great  and  horrible  ruin— dishonor, 
murder,  all  the  evil  it  wreaks  on  body  and  soul 
before  our  eyes— has  cried  out  against  it,  and  still 
cries  out  against  it.  This  should  certainly  frighten 
us  away  from  it.  But  booze  continues  to  be  a 
mighty  idol  among  us  Germans  and  acts  like  the 
sea  and  dropsy:  the  sea  is  not  sated  with  all  the 
water  that  flows  into  it,  and  the  dropsy  grows  all 
the  more  thirsty  and  worse  from  drinking." 

Our  brother  winced  under  this,  and,  cold-water 
advocate  that  I  have  always  been,  I  must  admit  that 
my  blood  began  to  boil  at  this  arraignment  of  mine 
own  people,  though  I  knew  not  what  to  say  in 
defence.  Verily,  blood  is  thicker  than  water.  Yet 
Luther  seemed  not  a  whit  less  a  German  for  it  all. 
'Twas  like  the  scathing  rebukes  of  the  Hebrew 
prophets  and  came  with  dignity  and  authority. 
But  when  our  brother  essayed  to  bolster  things  up 
a  little  by  an  appeal  to  history  and  present  condi- 
tions, for  the  purpose  of  showing  that  the  Germans, 
though  a  beer-drinking  people,  were  the  best  na- 
tional examples  of  true  temperance,  he  did  not 
mend  matters,  for  Luther,  with  a  twinkle  in  his  eye, 
related  several  incidents  which  were  quite  as  good 
as  any  refutation  he  might  have  attempted. 

"At  the  princely  wedding  celebrated  lately  at 
Torgau,"  said  he,  "they  drank  a  whole  bottle  of 
wine  at  one  draught,  which  they  called  a  good  swal- 
low.   Cornelius   Tacitus   wrote    that    it    was   not 

16 


232       Little  Journeys  With  Martin  Luther 

thought  by  the  ancient  Germans  to  be  a  shame  to 
drink  and  swill  for  four-and-twenty  hours  at  a 
stretch.  A  gentleman  at  court  asked  how  long 
agone  it  was  that  Cornelius  wrote  concerning  drink- 
ing. 'Twas  answered,  about  fifteen  hundred  years. 
Whereupon  he  said:  '0  my  lords,  forasmuch  as  swill- 
ing is  of  such  long  and  glorious  descent,  let  us  not 
render  it  extinct!'  " 

Our  clergyman  smiled  and  then  laughed  outright 
at  this  fellow's  conceit,  and  with  it  the  heat  of  his 
anger  was  gone,  for  wrath  can  survive  a  genuine 
laugh  as  little  as  ice  can  withstand  the  glow  of  sum- 
mer's sun.  And  so  it  came  that  a  better  spirit  was 
injected  into  the  discussion. 

Our  brother,  now  in  a  sweeter  frame  of  mind, 
took  up  the  discussion  of  the  use  of  distilled  and 
fermented  liquors,  irrespective  of  their  abuse  and 
the  common  character  of  the  places  where  they  are 
vended.  Thus,  by  a  twist  of  the  tongue,  the  ques- 
tion was  shifted  from  the  concrete  to  the  abstract. 
And,  by  the  way,  nothing  is  more  harmless,  inno- 
cent and  genteel  than  the  saloon  in  the  abstract. 
The  only  trouble  is  that  it  cannot  be  kept  there.  In 
dialectics  you  can,  by  a  twist  of  your  tongue,  turn 
a  hog  into  a  gentleman,  but  for  all  practical  pur- 
poses it  stays  in  the  sty.  However,  as  stated,  they 
now  entered  the  domain  of  the  abstract.  Here  there 
was  agreement  in  all  essentials,  Luther  not  being  in 
the  least  inclined  to  make  a  sin  of  that  which  God 
has  not  made  a  sin;  but  when  it  came  to  the  ques- 


Everything  is  Lovely  233 

tion  of  exercising  one's  personal  liberty,  he  made 
several  statements  that  struck  me  as  forceful.  For 
instance,  in  dealing  with  the  subject  in  a  general 
way  and  speaking  of  the  weak  who  might  be  made 
to  stumble,  he  said: 

"These  have  to  be  spared.  We  must,  to  avoid 
giving  them  offence,  observe  fastings  and  other 
things  which  they  consider  to  be  essential  matters, 
for  this  is  required  by  true  charity,  which  harms 
none  and  serves  all." 

And  when  asked  by  his  opponent,  "Who  says 
so?"  he  replied: 

"The  apostle,  First  Corinthians,  eighth  chapter: 
'If  my  meat  make  my  brother  to  offend,  I  will  eat 
no  flesh  while  the  world  standeth. ' ' ' 

Presently  they  got  into  Caesar' s  domain.  In 
these  days  we  usually  do  in  discussing  this  ques- 
tion. Wnen  asked  if  he  thought  the  government 
ought  to  interfere  and  enact  restrictive  measures, 
he  answered  emphatically  and  without  a  moment's 
hesitation: 

"Here  princes  and  lords  ought  to  interfere." 
It  was  evident  from  the  frown  that  crept  over 
the  features  of  our  churchman  that  he  dissented 
and  that  a  new  issue  was  born.  But  just  then  a 
newsboy  came  upon  the  scene  and  a  man  came  to 
the  door  of  the  saloon,  and  thus  attention  was 
diverted  from  the  matter  in  hand.  Luther  was 
attracted  by  the  lad  and  the  Missouri  pastor's  eye 
was  riveted  on  the  individual  at  the  door. 


234       Little  Journeys  With  Martin  Luther 

The  newsboy's  voice  sounded  out  loud  and  clear 
in  a  few  melodious  notes,  like  the  matin  song  of 
some  bird.  "Paper,  mister?"  he  asked,  sidling  up 
and  pleading  eloquently  with  his  eyes.  Luther,  who 
was  always  interested  in  children,  took  a  copy, 
placed  a  quarter  in  his  palm  and  started  a  conver- 
sation with  the  lad,  who  was  a  bright,  clean  little 
fellow  from  one  of  the  parochial  schools.  "My  dear 
little  son,"  said  he  in  conclusion,  "I  am  glad  to  hear 
that  thou  learnest  well  and  prayest  diligently.  To 
pray  well  is  the  better  half  of  study.  God  bless 
thee."  And  the  little  codger  scampered  off,  cheered 
by  the  kind  words  and  looking  bright  as  a  pansy 
washed  by  the  dew  and  kissed  by  the  sun.  What 
alchemy  in  the  touch  of  love \  "Morning  papers!" 
rang  out  again,  loud,  and  clear,  and  sweet,  and  the 
little  fellow  turned  the  corner  and  vanished  from 
sight.  Turning  to  me,  Luther  said  kindly  and 
impressively: 

"I  would  not  have  the  poor  students  spurned  who  try 
to  earn  their  bread  by  singing  before  your  door,  ask- 
ing food  for  the  love  of  God.   I  have  done  the  same. ' ' 

Then  there  was  that  far-away  look  in  his  eyes 
and  they  grew  misty. 

In  the  meantime  our  German  pastor  had  called 
to  him  the  man  who  had  appeared  at  the  saloon 
door.  He  was  a  member  of  his  congregation,  wore 
the  garb  of  an  artisan,  and  showed  his  love  for  the 
bottle  by  his  florid  face  and  red  nose,  though  at  this 
time  he  was  to  all  appearances  sober. 


Everything  is  Lovely  235 

"Don't  you  ever  let  me  see  you  coming  out  of  a 
saloon  again.  Shame  on  you,  Hans,  fie  for  shame!" 
said  the  pastor. 

"Why,  'every  creature  of  God  is  good,  and  nothing 
to  be  refused,  if — '  " 

"Enough,  hush,"  said  the  preacher.  "No  drunkard 
shall  inherit  the  kingdom  of  God.  You  're  on  the  way 
of  the  drunkard.    You  swill  yourself  guzzle  full." 

Hans's  ire  rose.  "Who  told  you  I  get  drunk?"  he 
asked  with  quivering  lip. 

"A  good  authority.    A  man  you  must  believe." 

* '  Trot  him  out ! ' '  exclaimed  Hans  defiantly.  ' '  Show 
me  the  man,  if  you  dare. ' ' 

"Come,  I  will  show  him  to  you,"  answered  the 
preacher;  "you  shall  meet  him  face  to  face."  And 
he  took  Hans  by  the  sleeve,  led  him  into  the  saloon, 
and  marched  him  straight  up  to  the  mirror.  "There, 
there  now,"  said  he,  pointing  at  the  reflection  of 
red-nosed  Hans.  "There,  do  you  see  him?  That 's 
the  man  who  told  me." 

And  poor  Hans  slunk  away  completely  abashed, 
and,  let  us  hope,  bettered. 

After  all,  the  German  pastor  was  as  much  opposed 
to  the  vice  of  drunkenness  as  any  of  us.  Yet  I  am 
of  the  opinion  that  no  minister  should  have  aught 
to  do  with  the  saloon.  It  takes  the  edge  from  his 
testimony,  for  laymen  are  apt  to  think,  as  my  good 
old  Cowper  puts  it, — 

"Strike  up  the  fiddle,  let  us  all  be  gay ! 
Laymen  have  leave  to  dance,  if  parsons  play." 


236       Little  Journeys  With  Martin  Luther 

When  the  pastor  returned,  we  resumed  our  way 
to  the  church.  Luther's  only  comment  on  the  scene 
just  witnessed  was:  "Whence  can  we  take  the  ser- 
mon that  would  be  powerful  enough  to  overcome 
this  disgraceful  hog  life  and  drink  devil  among  us?" 
The  question  elicited  no  reply.  In  fact,  very  little, 
if  anything,  was  said  until  we  reached  the  church. 
Each  was  busy  with  his  own  thoughts. 

We  had  come  together,  you  remember,  at  the  seat 
of  Missouri's  Vatican,  and  her  great  men  and  chival- 
rous were  there,  her  Don  Quixote  and  her  Samson, 
men  who  deserve  honorable  mention  in  Missouri's 
annals  for  their  many  mighty  deeds  in  the  wars 
against  the  Philistines — the  Ohioans,  the  Swedes, 
and  the  unwashed  throng  who  will  not  say:  "Great 
is  Missouri:  Walther  is  her  prophet:  there  are  no 
other  Lutherans!"  The  former  doughty  notable  has 
knocked  over  multitudes  of  synergists,  albeit  he  first 
made  them  of  straw  and  set  them  up  to  be  knocked 
down;  and  the  latter  valiant  man  of  fame  has  repeat- 
edly slain  the  "Philistines,"  hip  and  thigh,  with 
the  jaw-bone  of  an  ass,  albeit  the  jaw-bone  was  his 
own,  and  the  naughty  "Philistines"  never  found  out 
they  were  slain.  Nevertheless,  these  are  big  men 
in  their  own  camp,  for  they  tower  head  and  shoulders 
above  their  companions.  Besides  these  men  of  re- 
nown, others  less  renowned  were  present  at  the  ses- 
sions, but  they  were  not  members  of  the  examining 
committee. 

When  the  colloquium  was  about  to  be  opened,  I 


Everything  is  Lovely  237 

got  into  a  little  trouble  on  my  own  account — the  first 
encountered  since  I  had  entered  on  this  Boswellian 
enterprise.  My  presence  was  obnoxious.  A  com- 
mittee  of  one  was  sent  to  investigate.  When  I  told 
him  I  was  a  reporter,  he  answered  that  they  would 
do  their  own  reporting  if  they  had  anything  to 
report.  Then  I  scratched  my  head  where  it  is 
growing  bald  and  tried  to  recall  some  shibboleth. 
To  say,  I  am  a  Lutheran,  would  be  both  bootless  and 
risky.  Would  not  the  very  next  question  be,  "To 
what  part  of  the  honorable  Synodical  Conference  do 
you  belong?"  That  would  not  do.  Only  a  numb- 
skull would  twist  a  rope  for  his  own  neck.  So  I 
switched  the  conversation  on  a  side-track  as  soon  as 
possible,  waxed  eloquent  and  voluble  on  general 
church  matters  and  wove  into  my  sentences  as  many 
of  Missouri's  pet  expressions  as  I  possibly  could. 
Oh,  how  I  made  "Synergist"  trot!  and  "gottse- 
liges  Greheimnis" — what  a  fog  I  conjured  up 
with  that!  But  the  result,  ah,  it  was  magical. 
Stay?  Why  certainly  I  might,  and  more  than  that, 
I  was  entirely  welcome.  As  for  the  report,  well,  it 
would  be  altogether  in  keeping  with  the  honor  which 
one  should  give  his  superiors,  and  especially  the 
obedience  which  one  should  yield  those  who  have 
the  rule  over  us,  if  I  would  submit  it  to  the  presi- 
dent of  the  committee  before  publishing  it.  Then 
he  withdrew,  leaving  behind  the  frown  he  had 
brought  and  taking  with  him  a  complacent  smile, 
and  I  sharpened  my  pencil,  wondering  if  Missouri 


238       Little  Journeys  With  Martin  Luther 

had  learned  a  trick  or  two  from  Rome  or  simply 
sucked  them  out  of  her  thumb.  If  the  latter,  it  must 
be  a  very  accommodating  thumb  out  of  which  one 
can  get  such  nice,  liberal  theories  and  such  domi- 
neering practice. 

After  reading  the  ninth  chapter  of  Romans  and 
offering  a  short  prayer,  the  chairman  declared  the 
session  open.  The  questioning  began  at  once.  This 
proved  to  be  by  all  odds  the  finest  colloquy  of  the 
entire  series.  In  fact,  I  never  attended  a  better  one. 
There  was  order  and  depth  to  it.  It  was  a  real 
pleasure  to  sit  and  listen.  The  entire  ground  of 
dogmatics  was  gone  over  in  a  thoroughly  systematic 
manner.  It  was  admirable.  Luther  had  found  men 
in  some  measure  worthy  of  his  steel.  He  seemed  to 
enjoy  it.  He  answered  with  animation  and  some- 
times at  considerable  length,  setting  forth  the  mys- 
teries of  God  in  clear  and  beautiful  language.  The 
examiners  soon  realized  they  had  a  master  before 
them,  and  in  a  short  time  it  looked  to  me  as  if  they 
were  lost  in  admiration  and  were  asking  a  question 
now  and  then  only  to  keep  up  the  glow  of  Luther's 
discourse,  as  one  would  occasionally  stir  a  fire  to 
keep  the  flame  ablaze  and  see  the  sparks  shoot.  Ulti- 
mately, the  bearing  and  the  learning  of  this  master 
divine  cast  a  spell  over  the  little  assembly.  The 
doctrine  of  the  Last  Things  was  finally  reached  and 
finished,  and  the  dogmatical  examination  was  closed 
with  perfect  agreement  from  beginning  to  end.  The 
doctrine  of  Predestination  had  been  touched  upon 


Everything  is  Lovely  239 

very  lightly  by  the  chairman,  for  some  good  and 
sufficient  reason  which  was  not  patent,  and  none  of 
the  others  appeared  to  be  inclined  to  ask  any  ques- 
tions on  this  subject.  To  me  the  thing  was  passing 
strange,  and  I  concluded  that  some  Missourians  are 
loth  to  touch  that  subject  for  the  same  reason  that 
a  burned  child  shuns  the  fire. 

A  few  minutes  were  yet  left  till  the  time  for  the 
noon  adjournment.  These  were  consumed  by  the 
spectators  in  asking  ethical  questions.  The  subject 
of  usury  was  presented,  and  Luther  agreed  with 
them  in  denouncing  the  taking  of  interest  on  loans 
under  ordinary  circumstances.  Another  asked  him 
if  he  held  it  to  be  right  for  a  man  to  marry  his 
deceased  wife's  sister,  and  he  answered  that  he 
thought  it  was  not  right.  This  also  was  Missouri's 
position.  In  fine,  so  far  there  was  nothing  but 
agreement. 

As  we  went  to  lunch,  Luther  was  in  fine  spirits; 
and  little  wonder,  for  the  morning's  work  had  been 
exhilarating,  and  in  all  our  itinerary  he  had  not  been 
so  near  his  goal. 


@2S®®@SC©©§5S@® 


XIII.    A  FLY   IN   THE   OINTMENT 

For  he  was  of  that  stubborn  crew 

Of  errant  saints,  whom  all  men  grant 

To  be  the  true  church  militant. — Hudibras. 


HE  brother  with  whom  we  had 
gone  to  the  colloquium  in  the 
morning  must  have  conferred  with 
the  committee  during  the  recess, 
for  when  we  convened  again  it 
was  only  too  evident  that  a  change 
had  come  over  their  hitherto  se- 
rene spirits.  The  good  brother 
had  no  doubt  related  to  them  the  discussion  we  had 
on  the  way  in  the  morning,  and  now — now  there  was 
a  fly  in  the  ointment  and  their  hearts  were  sore 
troubled. 

This  condition  of  affairs  gave  rise  to  the  most 
ludicrous  thing  that  happened  in  our  entire  round 
of  synods.  The  great  Reformer,  the  most  German 
German  of  all  the  Germans  of  all  the  centuries,  was 
actually  suspected  of  being  a  Yankee— nativistic  in 
sentiment  and  chock  full  of  Puritan  notions.  Just 
think  of  it!  Well,  so  wags  the  world,  and  so  wag 
some  churchmen  who  would  not  be  wags  for  all  the 
world.  Verily,  men  of  high  degree  and  men  of  low 
degree  are  never  more  like  donkeys  than  when  they 
allow  suspicion  to  pull  them  around  by  the  ears,  for 

(240) 


A  Fly  in  the  Ointment  241 

then  they  not  only  have  long  ears,  but  they  usually 
bray  and  kick  also.  But  men,  like  boys  and  apes, 
will  cut  capers,  and  little  seems  to  be  the  use  of 
wasting  energy  by  rapping  them  over  the  fingers 
with  the  end  of  a  pen.  It  is  pleasanter  to  laugh,  and 
it  likely  does  more  good. 

Their  suspicion  was  not  expressed  in  so  many 
words,  but  it  was  very  plain  in  the  questions  put. 
Just  as  soon  as  the  afternoon  session  was  opened, 
the  chairman  started  in  on  the  temperance  question. 
He  said  a  deal  on  the  fanaticism  of  the  sects,  and 
was  especially  verbose  on  the  subject  of  the  total 
abstinence  propaganda.  All  this  was  preliminary  to 
the  question: 

"Do  you  think  it  would  enrage  God  if  you  were  to 
take  a  sup  of  beer?" 

Luther  laughed  such  a  merry  peal  as  I  had  not 
yet  heard  from  him,  and  then  said,  "God  could  stand 
it  if  I  took  a  good  swallow, ' '  shook  his  head  slowly, 
as  if  to  say,  this  sort  of  questioning  beats  all,  and 
then  laughed  again. 

The  colloquists  put  their  heads  together  over  the 
table.  Luther's  laughing  provoked  them.  As  a 
rule,  nobody  likes  to  be  compelled  to  pay  for  an- 
other man's  laugh.  What  they  thought  of  his  reply 
I  do  not  know,  but  they  continued  to  talk  in  an 
undertone  of  this  answer,  or  of  the  next  question, 
for  quite  a  while. 

Luther  grasped  the  situation  at  once,  and  now 
seemed  bent  on  driving  them  a  merry  canter  at  their 


242       Little  Journeys  With  Martin  Luther 

own  pace.  We  had  not  been  ecclesiastical  tramps 
to  no  purpose.  Tilting  his  chair  and  putting  his  feet 
on  the  rostrum,  he  began  to  sharpen  his  pencil,  act- 
ing for  all  the  world  like  a  typical  whittling  Yankee. 
And  all  the  while  there  was  a  twinkle  in  his  eye. 
He  enjoyed  a  little  fun  hugely. 

Then  the  chairman  opened  his  mouth  again,  and 
the  Sunday  question  hopped  out.  Now,  as  in  the 
previous  instance,  cautious  steps  were  taken  to  lead 
up  to  the  question  to  be  put.  After  the  fanaticism 
of  the  sects  had  been  laid  bare  with  unsparing 
tongue,  the  question  was  asked: 
"And  now,  what  do  you  hold  with  reference  to 
Sunday  observance?" 

Brushing  the  pencil  chips  from  his  lap,  Luther 
replied: 

"To  sanctify  the  Sabbath  day  signifies  to  keep  it 
holy.  What,  then,  is  implied  by  keeping  it  holy? 
Nothing  else  than  to  be  employed  in  holy  words  and 
actions." 

Over  the  table  went  the  heads  once  more  in  con- 
sultation long  drawn  out.  This  answer  might  be 
pure  doctrine,  and  it  might  not  be.  Sabbath  day! 
— a  nose  properly  trained  could  scent  heresy  in  the 
term  itself.  One  of  the  audience,  either  an  ex-editor 
of  The  Lutheran  Witness  or  a  man  who 
resembled  him  very  much,  grew  impatient  and 
accosted  the  committee,  saying,  "Ach,  pshaw,  why 
waste  time?  That  answer  stands  in  the  Large  Cat- 
echism." The  committee  was  not  inclined  to  ques- 


A  Fly  in  the  Ointment  243 

tion  the  language  of  the  Catechism,  and  so,  this 
being  dropped,  the  coast  was  clear  for  the  next 
question. 

This  was  the  question  to  determine  the  matter 
of  Americanism — a  hideous  something  like  unto  a 
nightmare,  save  that  it  does  not  rest  by  day,  and 
so  disturbs  the  equanimity  of  some  otherwise  very 
sane  church  people  all  the  time.  The  spokesman 
rose,  both  to  his  feet  and  to  the  occasion.  He  waxed 
eloquent,  and  sarcastic,  and  caustic,  and  winsome, 
and  forceful,  and  foolish  in  setting  forth  the  advan- 
tages of  German  and  the  shortcomings  of  English. 
The  vast  treasure  of  orthodox  lore  in  the  German 
language  and  the  beggarly  number  of  Lutheran 
works  in  English  was  used  to  the  utmost.  Nor  did 
he  forget  to  say,  and  say  repeatedly  with  slight 
variations,  that  "all  English-speaking  bodies  have 
more  or  less  heretical  ideas  under  their  hats."  As 
for  himself,  he  questioned  if  the  true  Lutheran  doc- 
trine could  ever  be  adequately  expressed  in  English. 
"In  fine,"  he  concluded,  "English  is  one  of  the 
greatest  present-day  perils  of  the  Lutheran  Church. ' ' 
Then,  removing  his  eye-glasses  and  balancing  them 
on  the  forefinger  of  his  left  hand,  he  straightened  up 
a?*  his  full  height,  and  shaking  his  right  hand  with 
index-finger  extended,  asked: 


♦Greek  c  t  ?,  Hebrew  1 V,  Latin  a  d,  German  3  it, 
English  to.  And  now,  believe  me,  gentle  reader,  it 
did  hurt  me  sore  to  set  that  foreign  type  in  the  fore- 


244       Little  Journeys  With  Martin  Luther 

"Now,  what  do  you  hold  of  the  English?" 

"I  hold  England  is  a  piece  of  Germany,"  Luther 
replied,  "for  they  use  the  Saxon  language  as  used 
in  Westphalia  and  the  Netherlands,  although  it  is 
much  corrupted.  The  Danish  and  the  English  lan- 
guages are  Saxon,  which  is  the  genuine  German. 
The  Highland  German  is  not  the  real  German.  It 
fills  the  mouth  full  and  wide,  and  sounds — " 

"No,  no,  not  that,"  broke  in  the  examiner,  throw- 
ing his  arms  up  and  striking  an  attitude  of  repul- 
sion. "We  mean,  what  do  you  hold  of  the  language 
question  in  the  Church?  Shall  we  educate  our 
preachers  in  English  also,  or  do  you  agree  with  those 
whose  prudence  dictates  that  the  Church  shall  be 
kept  German?" 

"I  do  not  agree  with  those  who  apply  themselves 
to  one  language  and  despise  all  the  others,"  said 
Luther.  "I  would  rather  educate  such  young  men 
and  such  a  people  as  could  also  be  useful  in  foreign 
countries  and  be  able  to  converse  with  the  people, 
so  that  it  should  not  happen  to  us  as  it  does  to  the 
Waldensians  and  the  Bohemians,  who  have  their 
faith  so  closely  tied  up  in  their  own  tongue  that  they 
are  unable  to  talk  correctly  and  intelligently  with 
any  one  not  acquainted  with  their  language." 

going  English  text;  but  I  had  to  do  it  for  the  sake  of 
the  learned.  How  otherwise  would  they  know  that  this 
is  a  book?  I  do  you  to-wit:  in  the  world,  a  book's  a 
book,  though  there  's  nothing  in  it ;  but  in  the  Church, 
a  book  is  not  a  book  unless  there  's  Greek  and  Latin  in  it. 


A  Fly  in  the  Ointment  245 

"But  do  you  not  see  the  danger  to  our  doctrine 
and  spirit  in  the  transition  from  one  language  to 
the  other?  In  pouring  the  good  old  wine  into  the 
new,  and,  let  me  add,  inferior*  cask,  some  is  spilled, 
and  the  rest  takes  an  unsavory  tang  from  the 
cask.  The  wisest  policy  is  to  keep  the  Church  Ger- 
man so  long  as  possible,  is  it  not?f  That  is  our 
policy." 

"In  the  beginning  the  Holy  Ghost  did  not  operate 
in  that  manner,"  Luther  replied  in  a  tone  that  car- 
ried rebuke;  "but  He  gave  manifold  tongues  for  the 
office  of  the  ministry  so  that  the  apostles  could 
preach  wherever  they  might  be.  I  would  rather 
follow  their  example." 

Again  the  heads  went  over  the  table  with  quick, 
common  impulse,  and  great  wonder  it  was  they  did 
not  bump  together.  The  man  behind  me  said  of 
Luther  in  an  undertone:  "On  him  hops  and  malt  are 
lost."  The  man  whom  I  took  to  be  an  ex-editor  of 
the  Witness  exclaimed:  "He  is  right:  'the  faith 


♦Inferior,  eh?  <Storacfjtt)tffeitfcfjaft!§einI)ett,  for 
instance,  as  a  sample  of  superiority.  Bosh !  No  consid- 
erate mortal  of  temperate  habits  would  go  to  such 
lengths. — E  d  i  t  o  r. 

f $ern  fci  c3  baljcr  toon  nn£,  bof?  loir  un§  anftrenncn 
fofftctt,  enflltfdj  $u  rterben,  obcr  bnnadj  ft  r  c  6  c  n  fottten, 
nnfcre  ©emctnbcn  nnb  ©ctneinbefdjulen  in  enaTfdje  ;u 
toertonnbeln.  *  *  *  2Mdje  <Sdjni?fnmmcrn  bcr  rerfjtfllaubifjen 
Sirdje  toitrben  mir  unfcrn  Sttnbem  berfdjltcftcn.  —  6  to  a  n  g.= 
2ntf>.<5$nlhtatL 


246       Little  Journeys  With  Martin  Luther 

of  the  fathers  in  the  language  of  the  children!' 
that 's  the  only  sensible  slogan."  There  was  consid- 
erable stir  and  hubbub  all  through  the  chamber.  In 
a  few  minutes  the  noise  subsided.  Give  them  time, 
and  men  will  always  come  to  their  senses — if  they 
have  any.  The  Missouri  Synod  in  this  land  of 
ours  has  some  use  for  the  Yankee:  like  the 
Sunday-school,  he  is  to  her  a  necessary  evil,  for 
English,  like  the  itch,  is  catching  and  it  must  be 
looked  after.  Eventually  the  committee  was  ready 
to  move  on. 

Then  came  the  great  question  to  test  Lutheran 
orthodoxy — when  Missouri  does  the  testing.  It  was 
nothing  less  than  predestination.  Of  course  each 
synod  in  the  land  has  a  monopoly  of  orthodoxy, 
but  the  Missouri  brotherhood  overtops  them  all, 
because  it  has  a  monopoly  of  orthodoxy  and  a  monop- 
oly of  predestinarianism,  to  boot.  If,  like  the  kine 
in  the  dream,  lean  predestinarianism  swallows  Mis- 
souri's orthodoxy  and  grows  none  the  fatter,  no  one 
need  wonder.  Missouri  had  no  business  to  try  to 
domesticate  the  thing  which  Calvinism  has  been  try- 
ing to  starve  for,  lo,  these  many  years.  This  is  the 
one  thing  in  which  Missouri  and  her  Synodical  Con- 
ference differ  from  all  other  Lutheran  bodies.  And 
a  very  troublesome  thing  it  has  proved  to  be.  Ordi- 
narily little  is  now  said  about  it.  The  common  peo- 
ple do  not  understand  it,  anyhow,  and  so  the  rule 
is  to  preach  the  good  old  doctrine  of  salvation  by 
faith.    But,  dearly  beloved,  a  colloquium  is  a  very 


A  Fly  in  the  Ointment  247 

different  thing,*  and  a  preacher  must  be  proved  in 
the  distinctive  doctrines. 

The  question  was  led  up  to  in  a  very  guarded  and 
cautious  manner.  It  seemed  as  if  the  aim  was  to 
leave  no  avenue  of  escape  open,  and  thus  make  the 
applicant  accept  Missouri's  position  or  be  a  self- 
branded  heretic.  It  was  a  shrewd  manipulation  of 
the  situation.  It  was  Missouri,  and  Missouri  only, 
that  gave  God  the  glory  for  man's  salvation:  all  the 
rest  gave  the  glory  to  man,  or  divided  it  between 
God  and  man.  They  were  synergists;  and  to  the 
speaker  Synergist  was  a  sibilant  word:  he  could 
make  it  hiss  like  a  serpent  and  sizz  like  hell-fire. 
Luther  was  an  intent  listener  all  the  while.  The 
smile  had  faded  from  his  lips.  He  had  risen  to  his 
feet,  and  now  stood  behind  his  chair,  clutching  the 
back  firmly  with  both  hands.  This  was  earnest  busi- 
ness, not  at  all  like  the  quibbling  of  a  few  moments  ago. 

The  speaker  talked  on,  and  on,  and  eventually 
came  to  the  point  in  the  whole  controversy.  He  put 
the  case  into  the  concrete:  "Did  God  elect  me,  as  the 
synergistic  Ohioans  say,  because  God  foresaw  I 
would  believe  and  remain  constant,  or  was  I  brought 
to  faith  because  I  was  elected,  as  we  orthodox  Mis- 
sourians  say?    That  which  God  has—" 


*As  Luther  in  one  of  his  merry  moods  said  of  the 
learned  preachers'  conferences:  "We  make  it  so  curled 
and  finical  that  God  himself  wondereth  at  us." 

17 


248       Little  Journeys  With  Martin  Luther 

"Avoid  and  flee  such  thoughts  as  a  temptation  o! 
Satan,  and  instead  look  upon  Christ.  God  protect 
you,"  Luther  interjected.  From  his  tone  and  bear- 
ing it  was  evident  that  this  was  a  delicate  subject 
to  him. 

"This  is  a  point  now  in  controversy,"  said  the 
chairman.  "The  cause  of  our  conversion  lies  in  the 
election,  not — " 

"Begin  below  at  Christ,"  Luther  interrupted.  He 
was  growing  testy.  "Reason  always  begins  to  build 
at  the  roof  and  not  at  the  bottom." 

"But  it  is  a  matter  of  present-day  controversy. 
Doesn't  our  conversion  lie  in  God's  election?" 

"Begin  below  at  Christ,"  Luther  almost  thundered. 
Then  in  milder  tone:  "It  is  sufficient  for  us  to  learn 
Christ  in  His  humanity  in  which  the  Father  has 
revealed  himself.  But  we,  like  fools,  will  gabble 
and  search  after  God's  secrets:  therefore,  such  as 
thereupon  plunge  themselves  into  despair  are  rightly 
served." 

"For,"  began  the  chairman,  with  affected  dignity, 
straightening  himself  up  to  his  full  height,  "for—" 

"For,"  said  Luther,  taking  the  drawled  word  from 
his  lips  and  giving  it  impetus,  "for  if  one  should 
torment  himself  forever  with  predestination,  he 
would  reap  nothing  but  dread.  I  have  been  well 
and  thoroughly  plagued  and  tormented  with  cogi- 
tations of  predestination;  but  at  last,  God  be  praised, 
I  clean  left  them.  I  took  hold  again  of  God's  re- 
vealed Word.    Higher  I  was  not  able  to  bring  it. ' ' 


A  Fly  in  the  Ointment  249 

"But,"  persisted  the  chairman,  whose  patience  was 
almost  gone,  "the  question  is,  Whether  God  elected 
us  to  faith,  or  in  view  of  faith?" 

"Begin  below  at  Christ,"  Luther  rejoined  again, 
"then  we  both  hear  and  find  the  Father.  All  those 
who  began  at  the  top  have  broken  their  necks." 
And  as  often  as  election  was  broached,  he  would 
reiterate:  "Begin  below  at  Christ!"  Nothing  could 
budge  him  from  this  position.  And  the  great  theo- 
logian was  right:  the  man  who  begins  with  Christ 
crucified  for  us  will  not  sink  in  the  inky  ocean  of 
predestinarianism,  that  ocean  on  whose  cliffs  Calvin 
stood  and  gasped,  "Horrible!"  "Avoid  and  flee 
such  thoughts  as  temptations  of  Satan,"  Luther  said 
in  conclusion. 

The  chairman  was  nettled.  He  said:  "We  are 
not  going  beyond  the  safety  line.  Did  not  our 
father  Luther  write  a  book  against  Erasmus  in 
which  he  dealt  altogether  with  matters  pertaining 
to  this  very  subject?  and  did  not  our  venerable  and 
erudite  Doctor  Walther  emulate  him?  and  are  we 
not  doing  likewise?" 

Now,  thought  I,  the  secret  is  out:  Luther  will 
have  to  disclose  his  identity.  Instead,  he  was  so 
much  provoked  that  he  began  to  denounce  servile 
imitation  as  a  dangerous  thing,  especially  when  the 
imitator  does  not  measure  as  much  around  the  head 
as  the  person  imitated.  He  then  told  this  to  illus- 
trate his  point: 

"An  ape  watched  a  farmer  splitting  a  large  log. 


250        Little  Journeys  With  Martin  Luther 

Itching  to  imitate  him,  he  seated  himself  upon  a  log 
and  split  it,  but  forgot  to  put  in  a  wedge.  He  pulled 
out  the  ax,  but  his  extremities  were  caught  in  the 
snlit  and  mashed  so  that  he  was  a  cripple  all  his 
life.  Thus,"  said  he,  applying  the  moral,  "it  is 
with  all  imitators  who  have  not  the  ability  to  fol- 
low the  example  they  would  copy,  or  undertake 
measures  beyond  their  power  to  accomplish." 

Then,  as  if  satisfied  that  this  was  enough  on  this 
point — and  surely  it  was  enough  in  quality  and 
quantity — he  recurred  to  the  question  of  predestina- 
tion, and  said: 

"But,  my  dear  sir,  do  not  devote  yourself  to  such 
questions.  Deal  thou  with  the  humanity  of  Christ. 
There  you  are  certain  that  God  sent  His  Son  into 
the  flesh." 

By  this  time,  to  use  a  phrase  of  the  street,  the 
chairman  was  warm  under  the  collar,  and  the  rest 
felt  just  as  he  did.  Nor  do  I  much  blame  them. 
This  was  rough  handling.  The  chairman  gave  vent 
to  his  wrath: 

"You,  sir,  came  here  to  be  examined  after  apply- 
ing for  admission  to  our  synod  in  due  and  legal 
form,  and  we  came  here  to  examine  you.  Now  you 
act  the  part  of  a  dictator.  Instead  of  recognizing 
our  office  and  answering  our  questions  with  becom- 
ing modesty,  you  absurdly  intrude  lensrthy  instruc- 
tions and  belittling  illustrations.  We  are  not 
here  to  be  instructed  by  you.  We  want  to  elicit 
your—" 


A  Fly  in  the  Ointment  251 

"I  do  not  think  it  will  be  an  absurd  intrusion,  if 
I  forget  for  a  moment  your  greatness,*  while  I  per- 
form an  office  of  charity,"  Luther  cut  in  with  biting 
irony.  Then  he  continued,  little  caring  for  the  dis- 
pleasure which  now  showed  itself  on  all  sides:  "Do 
not  pry  into  things  too  high  for  you.  He  who  is 
wise  will  stick  to  the  track  here  staked  off.  God 
has  given  us  His  Son  Jesus  Christ:  of  Him  we 
should  think  daily,  and  in  Him  we  should  see  our- 
selves mirrored:  there  predestination  will  solve  itself 
most  beautifully.  For  aside  from  Christ,  all  is  sheer 
danger,  death  and  devil;  but  in  Him  all  is  unalloyed 
felicity.  For  if  one  should  martyr  himself  forever 
with  predestination  he  would  have  no  reward  but 
dread." 

There  were  signs  of  impatience  and  there  was 
irksome  shuffling  of  feet,  but  Luther  kept  on  as  if 
he  were  going  to  put  in  a  hard  day's  work  on  what 
he  had  just  called  an  office  of  charity: 

"Thus  am  I  wont  to  quiet  those  who  question  me 
and  want  to  know  much  about  predestination:  don't 
begin  too  high,  else  you  will  make  a  suicidal  leap 
and  break  your  neck;  but  go  first  to  Bethlehem  and 
seek  the  Christ-child  in  the  manner    s*>p  how  the 

*E  r  a  s  m  u  s  suggested  "that  an  army  of  schoolmen 
be  sent  against  the  Turks,  not  in  the  hope  that  the  Turks 
might  be  converted  by  them  so  much  as  that  Christen- 
dom might  be  relieved  by  their  absence."  But  who  is 
this  Erasmus  that  we  should  listen  to  him  ?  Why, 
bless  you,  he  is  the  man  who  made  this  sensible  remark. 


252       Little  Journeys  With  Martin  Luther 

mother  of  Christ  fondles  the  Babe,  how  He  died  for 
you,  how  He  suffered  for  you,  and  what  He  did  for 
your  sakes.  On  these  things  express  yourselves  and 
give  account  whosoever  you  may  be,  then  will  I 
reply  to  the  question  of  predestination." 

Then  one  of  the  audience  spoke  up  and  asked: 
"Why  is  it  that  one  man  is  converted  and  another 
is  not,  where  both  hear  identically  the  same  Word? 
Is  it  not  simply  because  God  did  not  elect  the  one? 
for  as  certainly  as  God  is  God,  the  man,  if  elected, 
would  have  had  to  believe  and  be  converted;  or  do 
you  hold  with  those  who  teach  that  God  elected  in 
view  of  faith?" 

"The  reason  why  God  elected  this  or  that  one 
should  not  be  laid  to  the  account  of  our  Lord  God, 
but  to  man,"  Luther  answered.  "He  is  to  be  given 
the  blame,  not  God,  for  the  promises  are  universal, 
given  and  certified  to  all  men,  be  they  who  they  may, 
without  distinction.  Now  it  is  the  will  of  God  that 
all  men  be  saved;  hence  it  is  not  the  fault  of  the 
Lord  God,  who  promises  it  and  who  will  certainly 
and  faithfully  do  what  He  has  promised,  but  our 
own,  who  do  not  want  to  believe  it."  Then,  after  a 
moment's  pause,  he  supplemented:  "In  matters  per- 
taining to  foreordination,  it  is  most  profitable  and 
best  to  begin  below  at  Christ." 

There  was  something  very  satisfactory  in  this 
reply,  unpalatable  as  it  was.  It  at  least  entered 
upon  the  subject  which  the  committee  was  bent  on 
probing.    The  chairman,  alert  for  every  opportunity, 


A  Fly  in  the  Ointment  253 

was  quick  to  perceive  the  trend  which  a  few  timely 
words  might  give  the  discussion. 

"It  does  not  enter  our  minds  to  blame  God  for 
man's  fall  into  sin,  nor  for  his  remaining  in  sin," 
he  remarked,  opening  the  sluice-gate  to  a  flood  of 
muddy  theology;  "but  that  some  of  these  poor,  lost 
souls  are  now  saved  depends  upon  the  good  and 
gracious  will  of  God  in  electing  them  unto  salvation. 
All  is  embraced  in  election.  If  God  elects  one,  that 
one  must  come  to  faith  as  certainly  as  God  is  God. 
On  the  other  hand,  if  God  has  not  elected  him,  he 
cannot  be  saved.  'Many  are  called,  but  few  are 
chosen — '  " 

He  got  no  further.  Luther  raised  his  hand,  and 
while  his  eyes  flashed,  he  said  in  an  emphatic  tone 
that  made  the  chills  creep  down  one's  back: 

"That  is  an  especially  wicked  interpretation!" 
It  froze  the  words  on  the  chairman's  lips.    He 
stood  silenced  and  appalled.   Luther  went  on,  speak- 
ing rapidly  and  with  much  feeling: 

"For  if  one  holds  and  believes  naught  else  of  the 
Deity,  how  can  it  be  possible  that  he  should  not  be 
angry  at  God,  whose  will  alone  is  to  be  blamed  for 
it  that  we  are  not  all  saved?  But  place  these 
thoughts  beside  those  which  obtain  when  we  first 
learn  to  know  Christ  the  Lord,  and  we  see  that  they 
are  nothing  but  diabolical  blasphemies.  Conse- 
quently this  passage,  'Many  are  called,  but  few  are 
chosen,'  has  a  far  different  meaning.  The  preach- 
ing of  the  Gospel  is  universal  and  public,— whoso- 


254        Little  Journeys  With  Martin  Luther 

ever  will  may  accept  it;  and  God,  therefore,  also  has 
it  proclaimed  so  universally  and  publicly  that  every 
man  should  hear,  believe,  appropriate  it  and  be 
saved.  But  what  is  the  sequence?  That  which  fol- 
lows in  the  Gospel:  Tew  are  chosen';  that  is,  few 
so  conduct  themselves  toward  the  Gospel  that  God 
can  be  well  pleased  with  them.  For  some  hear  it, 
and  do  not  heed  it;  some  hear  it,  and  do  not  hold 
it  fast,  nor  will  they  yield  or  sacrifice  aught  for  it; 
some  hear  it,  but  care  more  for  money,  and  goods, 
and  worldly  pleasure.  But  that  does  not  please  God 
and  He  does  not  want  such  people.  That  is  what 
Christ  calls  not  being  chosen,  that  is,  not  conducting 
themselves  so  that  God  may  be  pleased  with  them. ' ' 
The  faces  of  the  auditors  were  white  with  excite- 
ment. The  silence  was  intense,  almost  painful,  like 
the  lull  before  a  storm.  That  little  speech  showed 
plainly  enough  that  Luther  did  not  stand  with  Mis- 
souri on  the  dogma  of  predestination;  but  the  chair 
man  had  another  question,  evidently  for  the  purpose 
of  eliciting  whether  the  applicant  stood  with  Mis- 
souri's opponents. 

"Now  tell  us,"  said  he,  "without  any  ifs,  ands  or 
buts,  whether  you  hold  that  God  from  all  eternity 
elected  a  certain  man  to  salvation  because  He  fore 
saw  that  this  man  would  believe  and  persevere  in 
faith?" 

All  the  brethren  craned  their  necks  and  pricked 
their  ears. 

"The  reason  why  God  elected  this  or  that  one 


A  Fly  in  the  Ointment  255 

should  not  be  charged  to  the  account  of  God,  but  to 
man,"  began  Luther. 

"That 's  not  to  the  point  now,"  broke  in  one. 

"Nay,"  piped  another,  "stick  to  this  matter  of 
God's  foreknowledge  in  its  relation  to  predestina- 
tion.  Take  the  case  of  those  who  fall  away  and  ex — ' ' 

"Because  it  was  foreknown  that  they  would  fall," 
Luther  hastened  to  reply,  "they  were  not  predes- 
tinated. But  they  would  have  been  predestinated 
had  they  returned  and  persevered  in  holiness  and 
truth." 

Confusion  reigned  for  a  few  moments.  Epithets 
were  heard  on  all  sides.  Synergist,  Pelagian, 
Ohioan  and  other  verbal  pets  of  Missouri  buzzed 
about  our  ears. 

Straightway  the  chairman  announced  the  result 
of  the  colloquy:  "Say  we  not  right,  thou  art  an 
Ohioan?  We  want  none  such.  Thou  art  a  heretic!" 
In  the  midst  of  the  din  Luther  had  got  his  hat, 
and  now  stood  near  the  door.  Without  a  word  in 
reply,  he  went  out,  evidently  disgusted  with  the 
whole  thing.  When  I  joined  him  he  said  curtly,  but 
with  a  strain  of  sorrow  in  his  voice: 

"They  are  proud  and  haughty  spirits!" 
We  walked  down  the  street,  neither  of  us  saying 
a  word.  There  was  so  much  to  think  of,  and  it  was 
nearly  all  unpleasant.  Luther  finally  broke  the 
silence.  He  had  been  reflecting  on  his  experience 
with  the  synods  in  this  country. 

"It  happens  to  me  as  it  did  to  the  old  man  and  his 


256       Little  Journeys  With  Martin  Luther 

son  with  the  mule,"  said  he.  "Do  what  I  may,  it 
will  not  answer.  It  is  always  Mr.  Wiseacre  who 
comes  and  bridles  the  horse  at  the  rump." 

But  the  humor  of  the  situation  soon  asserted  itself 
and  Luther  grew  merry.  What  struck  him  as  espe- 
cially ludicrous  was  the  fact  that  the  Missouri 
Synod,  which  prates  so  much  about  its  Luther  loy- 
alty, had  unwittingly  declared  him  to  be  a  heretic. 
And  his  humor  on  this  point  was  to  the  king's  taste. 
As  I  bade  him  good-bye,  he  said  with  a  twinkle  in 
his  eye: 
"When  you  get  home,  tell  the  people  that  you  have 
shaken  hands  with  Doctor  Luther,  the  greatest 
heretic." 

As  his  street-car  moved  away,  I  stood  on  the  cor- 
ner wondering  what  would  be  the  result  of  the  col- 
loquy with  the  Joint  Synod  of  Ohio  and  Other 
States,  which  was  next  on  the  list. 

A  few  days  later  I  joined  him  at  the  farmhouse 
where  we  were  to  spend  the  holidays  with  some  col- 
lege folk. 


@®@®@£§8S@S5S®© 


XIV.    THE  MENDING  OF  A  BACHELOR 

Heap  on  more  wood !  the  wind  is  chill ; 

But  let  it  whistle  as  it  will, 

We  '11  keep  our  Christmas  merry  still. — Scott. 


ROXIE,  he  's  just  the  nicest  nice 
bachelor! ' '  exclaimed  Mame  to  her 
college  chum.  "There,  tuck  the 
blanket  under  the  seat  this  way: 
the  sled  '11  soon  start.  He  's  a 
second  cousin  of  ours.  Don't  you 
remember,  I  was  telling  you  about 
him  the  night  Xantippe  caught  us 
up  after  the  retiring-bell  had  been  rung  and  Nan 
crawled  under  the  bed?" 
"Oh,  yes,"  Roxie  replied  with  a  merry  laugh. 
"That  was  the  night  Xantippe  spoiled  an  oyster 
supper  and  a  couple  of  embryo  matches,  and  just 
looked  as  if  she  took  a  fiendish  delight  in  it  all. 
Say,  the  horrid  thing  could  devour  a  dozen  of  the 
sweetest  love  affairs,  couldn't  she,  and  then  look  just 
as  sour  as  a  professor  of  mathematics  when  a  body 
has  n't  got  out  the  Trig  stint.  Ugh!  Say,  Mame, 
did  a  mathematical  prof  ever  give  you  the  ague?" 
"But,  Roxie,  that  bachelor  cousin  of  mine  is  just 
fine.  Say,  he  's  a  better  catch  than  that  chum 
brother  has  brought  home  this  vacation;  and  he  's 
got  money— loads  of  it." 

(257) 


258        Little  Journeys  With  Martin  Luther 

"Just  as  if  a  body  could  n't  see  how  your  brother's 
big  chum  admires  you.  Why  a  little  boy  sucking 
his  thumb  and  gawking  into  a  window  full  of  Christ- 
mas toys  isn't  a  bit  more  transparent.  Bet —  No, 
Xantippe  says  that 's  vulgar.  Guess—  Pshaw! 
rhetoric  teacher  says  that  is  n't  precise.  Well,  I  'm 
just  sure  he  begged  Frank  to  bring  him  up  here. 
Oh,  you  sly  thing,  maybe  you  are  putting  up  a  light- 
ning-rod for  protection  against  me.  But  you 
need  n't:  I  don't  like  red  hair  and  big  feet — they  're 
just  horrid!" 

"Maybe  brother  Frank  was  n't  anxious  about  your 
coming,  and  maybe  I  can't  see  anything  at  all," 
Mame  retorted.  "But,  Roxie,  cousin  Van  's  not  more 
than  thirty-five,  and  he  's  an  Apollo,  and  a  Chester- 
field, and  I  don't  know  what  all,  done  up  in  one 
bundle,  and  neatly  done  up,  too,  for  he  looks  like 
those  pictures  of  the  masculine  genus  you  see  on 
fashion-plates — just  so.  Oh,  it  gives  me  a  pain.  To 
tell  truth,  I  do  think  that 's  what  ails  him,  for 
where  is  the  girl  that  can  love  a  chap  that  seems 
made  just  to  look  at,  not  even  to  touch  a  wee  bit 
with  the  end  of  your  finger?  Like  a  wax  figure — 
might  soil  it,  don't  you  know.  Poor  fellow!  Say, 
Roxie,  if  he  's  home  when  we  get  there,  and  he 
promised  sure,  I  want  you  to  break  in  on  his  reserve, 
and — just  make  him  surrender.  And  then,  if  you 
don't  want  the  prisoner,  or  are  n't  captured  by  the 
said  prisoner,  why  the  way  's  open  for  some  other 
nice  girl.    See?" 


The  Mending  of  a  Bachelor  259 

"Sure.  Why,  Mame  Kraemer,  do  you  think  I 
don't  know  it 's  a  reflection  on  the  sex  to  have  one 
man  in  the  world  whom  some  woman  can't  catch 
and  domesticate?" 

"But  he  's  a  lion,  or  a  tiger,  or  a  something  hor- 
rible!   Mother  says  he  's  incorrigible." 

"In-cor-ri-gi-ble!"  exclaimed  Roxie,  imitating  the 
seminary  matron,  "that 's  what  Xantippe  says  when 
she  spies  us  waving  a  hand  at  a  senior  from  a  dorm 
window— just  as  if  a  body  could  help  it!  But  I  'm 
dreadfully  interested.  If  he  's  there,  if  the  train  isn't 
snow-bound,  or  if  it  is  n  't  wrecked,  or  if  he  hasn  't  been 
waylaid,  or  if  he  has  n't  backed  out,  why  I  '11—" 

"What  plotting  is  this?"  cried  Frank,  throwing  a 
buffalo  robe  into  the  sled.  "Been  hunting  you  high 
and  low." 

"Your  cheeks  ought  to  burn  with  shame  for  sneak- 
ing away,"  added  Frank's  big  chum,  as  he  rubbed 
Mame's  face  with  snow. 

"Jack  Williams,  you  are  nothing  but  a  big  bear," 
she  protested. 

"A  cinnamon-bear,"  Roxie  added.  "Some  Italian 
ought  to  lead  you  around  by  a—"  An  application 
of  snow  ended  the  sentence. 

Then  there  was  a  lot  of  mock  scolding  from  both 
girls  till  the  older  members  of  the  company,  includ 
ing  Luther,  came  with  the  little  folks,  and  then,  in 
a  trice,  the  bob-sled  glided  over  the  road  to  the 
jingling  of  bells,  bearing  one  of  the  merriest  parties 
that  left  the  church  that  Christmas  eve. 


260       Little  Journeys  With  Martin  Luther 

The  college  folk  kept  up  an  animated  conversa- 
tion of  hashed  sense  and  nonsense,  and  Mr.  Kraemer 
and  Luther,  who  was  sitting  on  the  front  seat  with 
him,  talked  of  religious  matters.  The  service,  with 
its  old-time  carols,  had  been  a  delight  to  Luther; 
and  the  church,  with  its  high  altar,  statues  and  pic- 
tures, was  a  very  homelike  place  to  him.  He  spoke 
in  praise  of  the  church  and  was  amazed  when  his 
companion  informed  him  that  there  was  consider- 
able objection  to  church  decorations  of  this  char- 
acter. He  at  once  called  attention  to  the  illustrated 
books  and  Bibles  which  these  people  use. 
"So  we  kindly  ask  them,"  he  said,  "graciously  to 
concede  us  the  privilege  of  doing  what  they  them- 
selves do,  that  we  may  paint  these  pictures  upon 
walls  for  the  sake  of  commemoration  and  instruc- 
tion, inasmuch  as  they  do  as  little  harm  upon  walls 
as  in  books.  It  is  better  that  we  portray  upon  walls 
how  God  created  the  world,  Noah  built  the  ark,  and 
what  other  good  histories  there  are,  than  that  we 
limn  there  any  sort  of  worldly  or  shameful  thing. 
Yes,  would  to  God,  I  could  persuade  the  lords  and 
the  rich  to  have  the  whole  Bible  painted  on  the 
inside  and  outside  of  houses  before  the  eyes  of  all 
men.    That  would  be  a  Christian  work." 

The  conversation  on  the  front  seat  was  punctured 
by  peals  of  laughter  from  the  rear.  Roxie  was  cast- 
ing a  horoscope  for  Mame  and  had  traced  it  to  the 
point  where  fate  with  wings  and  a  dart,  guided  by 
a  brilliant  star,  would  throw  Mame  into  the  arms 


The  Mending  of  a  Bachelor  261 

of  a  cinnamon-bear.  It  was  the  cinnamon-bear's 
ingenious  comment  that  threw  the  company  into 
convulsions  of  laughter.  "Joy  and  peace  are  also 
fine  and  noble  gifts  of  God,"  Luther  remarked,  and 
then  continued  his  argument. 
"Thus  I  know  also  with  certitude  that  God  wants 
us  to  hear  and  read  of  His  works — especially  the 
suffering  of  Christ.  But  if  I  am  to  hear  it  or  recall 
it,  it  is  impossible  for  me  not  to  form  a  picture  of 
it  in  my  heart.  For  whether  I  will  it  or  not,  when 
Christ  is  mentioned  an  image  is  cast  in  my  heart  in 
the  form  of  a  man  hanging  upon  a  cross,  just  as  my 
face  is  naturally  mirrored  in  water  when  I  gaze  into 
it.  Now  if  it  be  not  sinful,  but  good,  that  I  have 
Christ's  likeness  in  my  heart,  why  should  it  be  a  sin 
when  I  have  it  before  my  eyes,  inasmuch  as  heart 
is  accounted  more  than  eyes?  But  I  must  stop  forth- 
with, else  I  might  give  the  iconoclasts  occasion  to 
read  the  Bible — nevermore!" 

In  the  rear,  the  astrological  jest  had  grown  into 
earnest  discussion  and  the  coquettish  Roxie,  who 
had  almost  as  much  antipathy  to  being  dead  in 
earnest  as  to  being  dead  in  a  coffin,  began  to  quote 
Byron  in  winsome  tone  and  manner  for  the  sake  of 
putting  an  end  to  it  all: 

"Ye  stars!  which  are  the  poetry  of  Heaven, 

If  in  your  bright  leaves  we  would  read  the  fate 

Of  men  and  empires, — 'tis  to  be  forgiven 
That,  in  our  aspirations  to  be  great, 

Our  destinies  o'erleap  their  mortal  state, 


262        Little  Journeys  With  Martin  Luther 

And  claim  a  kindred  with  you;  for  ye  are 
A  beauty  and  a  mystery,  and  create 

In  us  such  love  and  reverence  from  afar, 
That  fortune,  fame,  power,  life, 

Have  named  themselves  a  star." 

But  Mr.  Williams,  who  had  the  study  of  law  in 
view  and  was  born  with  a  lawyer's  instincts,  was 
not  to  be  baffled  thus.  He  appealed  to  Father  Mar- 
tin as  the  court  of  last  resort.  Luther  laughed,  and 
said: 

"At  times  one  must  let  learned  pates  have  their 
nonsense  and  pastime.  So,  if  the  abuse  and  super- 
stition were  left  off,  it  would  not  especially  provoke 
me  if  an  individual  were  to  employ  himself  with 
such  horoscopes  for  the  sake  of  entertainment.  But 
concerning  the  matter  per  se,  I  will  never  allow 
myself  to  be  persuaded  that  we  should  classify 
astrology  with  the  liberal  arts,  and  that  for  this 
reason:  it  has  no  good  proof." 

"Beg  pardon,"  broke  in  Miss  Kraemer  with  con- 
siderable earnestness,  "but  astrological  predictions 
have  been  fulfilled." 

"That  they  cite  testimony,"  Luther  replied,  "pre- 
sents no  difficulty  to  me,  because  these  astrological 
verifications  are  nothing  but  isolated  instances;  and 
those  who  were  versed  in  the  art  have  noted  and 
recorded  only  those  which  did  not  fail.  But  the 
others — those  in  which  the  stellar  influences  did  not 
operate  as  they  said  they  would— they  have  not 
recorded.    As  Aristotle  holds  that  one  swallow  does 


The  Mending  of  a  Bachelor  263 

not  make  a  summer,  so  I  also  maintain  that  one  can- 
not base  a  real  and  complete  art  on  such  isolated 
observations." 

"But,"  interrupted  Frank,  "the  moon  has  an  influ- 
ence on  the  ebb  and  flow  of  the  tide  and  also  on  the 
insane.  Then  why  should  moon  and  planets  not 
have  an  influence  upon  all  men — govern  character, 
and  thus  have  much  to  do  with  the  course  of  life?" 

"I  hold  nothing  of  it,"  said  Luther,  "concede  it 
nothing  at  all.  But  I  should  like  them  to  meet  this 
argument:  Esau  and  Jacob  were  born  of  the  same 
father  and  mother  at  the  same  time  and  under  like 
planetary  aspect  and  were  nevertheless  of  opposite 
character,  nature  and  disposition." 

No  one  attempted  a  solution.  A  moment  later, 
one  of  the  young  ladies  started  a  Christmas  hymn, 
and  the  others  soon  took  part. 

"Music  is  one  of  the  noblest  arts,"  Luther  re- 
marked to  his  companion.  "The  two  exercises  and 
pastimes  which  I  like  best  are  music  and  gymnastics. 
The  former  dispels  all  care  and  melancholy  thoughts, 
while  the  latter  produces  physical  agility  and  pre- 
serves health." 

A  moment  later  he  was  participating  in  the  hymn. 
The  horses  started  a  faster  gait,  and  songs  to  the 
Infant  Redeemer  floated  out  on  the  chill  night  air 
above  the  clamor  of  the  sleigh-bells,  till  the  lane 
which  led  to  the  farmhouse  was  reached. 

"0  Mame,  can  he  dance?"  Roxie  asked.    She  was 

18 


264       Little  Journeys  With  Martin  Lnther 

thinking  of  Vanmeter.  The  monstrosity  was  shortly 
to  be  confronted. 

"Oh,  do  hold  your  tongue— bite  it,"  whispered 
Mame.  "Preacher  to  the  right  of  us,  preacher 
to  the  left  of  us:  think  of  the  fate  of  the  loyal  six 
hundred. ' ' 

But  it  was  too  late.  A  word  out  of  the  mouth  is 
like  a  bird  out  of  the  cage.  Frank  was  two  years  in 
his  theological  course,  which  made  him  feel  that  this 
manifestation  of  the  flesh  ought  to  be  rebuked,  and 
two  weeks  in  love  with  Roxie,  which  made  him  feel 
as  if  he  could  not  administer  the  rebuke.  But  love 
makes  even  a  theologue  crafty.  He  kept  his  equili- 
brium between  conscience  and  policy  by  blurting  out: 

"A  homily  on  dancing  is  in  order.  These  girls 
can't  keep  their  toes  still.  Let's—"  His  mother 
put  her  hand  on  his  mouth.  But  Luther  forthwith 
picked  up  the  cudgel. 

"These  enumerated  manifestations,"  he  had  men- 
tioned evidences  of  impurity,  "never  occur  with 
greater  frequency  or  grossness  than  at  public  dances. 
It  cannot  be  told  how  many  sins  are  committed  there 
and  how  great  they  are,  what  eye  and  ear  imbibe, 
what  lecherous  touch  and  twittering  bring.  In  short, 
world  is  world." 

"Why,"  said  Roxie  in  the  arch  way  she  had,  "why 
even  the  innocent  little  children  dance  for  joy." 

And  Luther,  not  to  be  outdone,  responded  with 
the  air  of  a  courtier:  "Do  that,  too;  become  a  little 
child,  and  dancing  will  not  harm  you."  Diplomacy, 


The  Mending  of  a  Bachelor  265 

be  it  remembered,  is  the  art  that  administers  worm- 
wood as  if  it  were  honey. 
"It 's  all  fun,"  said  the  little  mother.  "The  girls 
haven't  learned  dancing  at  school." 

She  did  not  know  that  college  students  learn 
some  things  that  are  not  in  the  curriculum. 

The  sled  had  hardly  stopped  when  the  little  folks 
began  to  scamper  out.  Luther  seemed  to  regret 
that  the  children's  service  was  over  and  that  the 
little  church  lay  so  far  behind,  for,  as  he  rose  from 
his  seat,  he  said: 

"The  whole  world  has  nothing  better,  nothing  more 
precious,  nothing  finer,  than  the  dear  church  in 
which  we  hear  God's  Word  and  where  He  is  honored 
with  real  worship." 

A  moment  later  our  spry  old  father  was  helping 
the  ladies  out  of  the  sled— a  new  role,  thought  I,  for 
the  hero  of  Worms.  But  if  ever  a  domestic  heart 
beat  under  a  man's  coat,  it  was  Luther's,  as  I  should 
shortly  see. 

Blankets  were  hastily  thrown  over  the  horses  and 
the  whole  company,  big  and  little,  rushed  into  the 
house,  redolent  with  pine  and  pastry — especially 
pungent  with  ginger  cookies  of  generous  size,  in  the 
form  of  roosters,  rabbits  and  horses,  such  as  my  own 
mother  used  to  bake.  No  Christmas  has  the  right 
odor  for  me  without  them.  This  family  had  an  old- 
fashioned  German  Christmas.  There  were  plates  of 
good  things  and  presents  for  all  in  the  sitting-room. 
And  you  may  be  sure  that  the  little  mother  was  the 


266       Little  Journeys  With  Martin  Luther 

last  to  leave  the  house  for  the  church.  Who  brought 
it  all?  Christkindchen.  And,  among  other 
things,  he  brought  Luther  a  lathe  and  tools  for  wood- 
turning,  no  doubt  because  Luther  had  incidentally 
expressed  a  fondness  for  that  sort  of  work.  It  was 
a  pleasure  to  see  his  gratitude  and  glee. 

The  children  huddled  around  Luther  and  he  must 
needs  pat  Lena's  doll  on  the  head,  show  Martin  how 
to  shoot  with  the  crossbow,  and  toot  Hans's  horn 
again  and  again.  Then  Hans  got  his  A  B  C  book 
and  Luther  took  him  on  his  knee  and  began  to  teach 
him  his  letters.  Placing  him  on  the  floor  and  pat- 
ting him  on  the  head,  he  said  to  him  and  his  little 
sister,  who  had  come  to  show  how  well  she  could 
read: 

"Have  a  care  to  continue  diligently  as  you  have 
begun.  Thus  you  are  doing  something  that  not 
only  pleases  your  father,  who  loves  you,  but 
which  will  also  benefit  you  greatly.  For  God,  who 
has  commanded  that  children  should  heed  their 
parents,  has  also  promised  blessing  to  obedient 
children. ' ' 

A  few  minutes  later  he  was  actually  romping  with 
the  little  ones,  and  he  a  runaway  monk  with  gray  in 
his  hair!  Ah,  it  was  a  scene  to  scandalize  the  Pope 
and  please  angels! 

"Since  we  are  preaching  to  children,  we  must  also 
prattle  with  them,"  he  said,  and  it  was  a  word  of 
gold.  "When  Christ  wished  to  teach  men  he  became 
a  man.    If  we  are  to  teach  children,  we  must  become 


The  Mending  of  a  Bachelor  267 

children.  Would  to  God,  we  had  more  of  this  child's 
play." 

In  the  Christmas  cheer  and  excitement  everybody 
had  forgotten  Vanmeter — everybody  but  Roxie,  and 
in  a  whisper  she  asked: 

"Mame,  where  's  the  lion?" 

"Where  is  he?"  asked  Mame  aloud,  addressing  the 
farm-hand. 

"In  the  kitchen,"  he  replied  mechanically. 
Arm  in  arm  they  hurried  to  the  kitchen.    At  the 
door  Roxie  stepped  back. 

"Oh,  you  mean  thing!"  she  exclaimed,  giving 
Mame  a  push.  "Your  Croesus  has  a  coat  as  piebald 
as  Joseph's,  and  your  Apollo  has  a  bald  pate  and  a 
gray  beard.    Set  my  cap  for  him?    Ugh!" 
The  hired  man  was  called  to  account. 

"He's  an  old  clock-mender,"  he  explained,  "and 
wants  to  stay  over  night." 

There  was  a  hurried  consultation.  The  house 
was  full,  but  the  little  mother  insisted  on  lodging 
the  wayfarer.  When  there  is  room  in  the  heart, 
there  is  room  in  the  house.  And  then  the  old  man 
must  take  part  in  the  festivities.  As  he  entered  the 
room,  it  was  noticed  that  his  cheeks  were  tear- 
stained.  Sad  memories  must  have  touched  the  wan- 
derer's heart.  He  sat  with  folded  hands,  staring  at 
the  ancient  grandfather's  clock  in  the  opposite 
corner. 

Luther  had  Hans  on  his  lap  and  the  other  little  ones 
around  his  knees,  and  had  been  telling  them  about, 


268        Little  Journeys  With  Martin  Luther 

oh,  such  a  beautiful  garden,  in  which  he  had  seen 
ever  so  many  children  in  golden  coats  and  with  fine 
little  horses  with  golden  bridles  and  silver  saddles. 
And  the  little  tot,  who  had  been  named  Hans  Luther 
after  one  of  the  Reformer's  children,  was  greatly 
delighted.  Luther  now  finished  the  interrupted 
story: 

"And  I  asked  the  man,  'Whose  children  are  they?' 
He  replied,  'These  are  the  children  who  like  to  pray 
and  learn  and  are  pious.'  Then  I  said,  'My  good 
man,  I  have  a  son;  his  name  is  Hans  Luther;  may  not 
he  also  come  to  this  garden  to  eat  such  nice  apples 
and  pears,  and  ride  such  fine  little  horses,  and  play 
with  these  children?'  and  the  man  said,  'If  he 
likes  to  pray  and  learn  and  is  pious,  he  shall  come 
to  this  garden.'  Therefore,  fear  God  and  obey  your 
parents. ' ' 

The  wanderer  had  not  taken  his  eyes  from  the 
old  timepiece. 

"Madam,  think  you  not  'tis  a  fine  piece  of  the 
clockmaker's  art  you  have  there?"  he  asked. 

"Yes,  we  think  so,"  answered  the  little  mother 
modestly. 

"And  whence  did  it  come?" 

"From  Germany." 

"Your  father  sent  it  you  in  1860?" 

"Yes." 

"It  has  been  in  the  family  since  before  the  Thirty 
Years'  War,  has  it  not?" 

"Yes,"  she  answered  amazed. 


The  Mending  of  a  Bachelor  269 

"And  there  is  a  writing1 — an  inscription — on  the 
pendulum:  Johann  Jacob  Lichtenberg,  eh, 
not  so?" 

"Yes,"  faltered  the  little  woman,  fear-stricken,  like 
one  in  the  presence  of  a  wizard  or  a  spirit. 

"May  Hook?" 

And  suiting  the  action  to  the  word,  he  opened  the 
case. 

"Gretchen,  my  dear  daughter!"  he  exclaimed. 
The  little  mother  flew  to  his  arms  and  clung  to 
his  neck,  and  there  was  much  joy  mingled  with  tears. 
The  old  widower  had  come  hither  in  1861,  enlisted 
in  the  war,  and  was  reported  killed  in  battle;  later 
the  Kraemers  moved  West,  and  now  the  panic  had 
overtaken  him.  That  is  the  tale,  in  thirty  words  or 
thirty  chapters — just  as  you  will.  His  appearance 
at  this  time  made  the  happiest  Christmas  the  little 
mother  had  ever  known.  Luther  withdrew.  Mr. 
Williams  and  the  hired  man  helped  him  into  the 
kitchen  with  his  lathe.  The  rest,  save  the  little 
folks,  hilarious  over  their  new  grandpa,  went  into 
another  room. 

A  half -hour  later,  at  the  shrill  whistle  of  a  loco- 
motive, Mame  jumped  to  her  feet.  "That 's  Van:  the 
train  's  late!"  she  exclaimed. 

"Let 's  go  to  meet  him,"  Frank  proposed,  for  the 
same  reason  that  prompted  him  to  coax  Mame  to 
have  Roxie  spend  her  Christmas  vacation  under 
their  parental  rooftree. 

"Oh,  no,"  said  Roxie,  "it 's  only  a  step  from  the 


270       Little  Journeys  With  Martin  Luther 

junction;  and,  besides,  Mame  and  I  have  set  a  trap 
for  him.  No  advances:  our  victory  must  be 
complete. ' ' 

Had  Frank  been  able  to  analyze  his  feelings,  he 
would  have  discovered  that  his  pang  at  that  moment 
was  the  first  touch  of  jealousy. 

Later,  both  damsels  ran  to  answer  the  door-bell; 
both  stood  aghast  and  blocked  the  way  when  Mame 
had  opened  the  door. 

"For  the  land's  sake!"  cried  Roxie. 

"Where  did  you  get  it?"  asked  Mame,  lifting  one 
corner  of  the  shawl  in  a  gingerly  manner  from  the 
top  end  of  the  bundle. 

"And  it 's  got  red  hair,"  blurted  Roxie. 

"Blame  it,  let  me  in,"  said  the  disgusted  man. 
Vanmeter  was  a  fine  specimen  of  humanity,  six 
feet  one  in  his  stockings,  well  built,  raven-black  hair, 
and  finely  featured  withal;  but  at  this  moment,  as 
he  stood  on  the  threshold,  beslobbered  and  bedrag- 
gled, with  a  baby  screaming  at  high  pressure,  he  was 
one  of  the  most  humiliated  mortals  that  ever  begged 
entrance  to  a  shelter. 

Indoors  his  reception  was  not  much  better.  After 
the  first  moments  of  surprise,  the  young  folks  kept 
up  incessant  volleys  of  raillery.  To  add  to  the  mer- 
riment, the  baby  ceased  crying  when  it  got  a  glimpse 
of  Vanmeter 's  face,  and  called  him  papa,  pitifully, 
almost  frantically,  again  and  again.  This  seemed 
to  be  the  only  word  it  knew.  But  it  would  not  keep 
quiet  in  any  other  person's  arms.    There  was  noth- 


The  Mending  of  a  Bachelor  271 

ing  left  the  poor  fellow,  who  had  run  over  to 
Kraemer's  for  an  evening's  pleasure,  but  to  walk 
the  floor  with  his  charge  and  take  the  jibes 
of  a  hilarious  company.  And  he  did  it  with  all 
of  the  discomfort  and  awkwardness  of  a  confirmed 
bachelor. 

Frank  asserted  that  Vanmeter  was  a  good-looking 
pater  familias;  Mame  suggested  that  he  croon 
a  lullaby;  and  Roxie  said  it  looked  enough  like  the 
cinnamon-bear  to  be  his  nephew. 

"Great  Scott,  no!"  protested  the  coming  attorney. 
"But  this  is  a  likely  story  of  Vanmeter's.  Let  us 
see,  gentlemen  of  the  jury.  The  defendant  got  this 
baby  at  the  junction:  a  woman  gave  it  to  him  to  hold 
while  she  went  back  to  the  train  to  get  her  luggage. 
Then  the  train  pulled  out  with  the  woman  on  board, 
of  course.  Why  did  n't  the  gentleman  use  ordinary 
politeness  and  get  said  luggage?  Humph,  a  likely 
story  indeed.  Furthermore,  the  child  aforesaid 
claims  filial  relationship,  the  defendant  at  the  bar 
denies  it:  that  is  innocence  against  the  secretary  of 
a  trust.  Then  he  alleges  the  woman  was  a  young 
widow.  Of  course  she  was  young;  but  how  does  he 
know  she  was  a  widow?  Wore  crape  and  black 
clothes.  Whew!  couldn't  have  borrowed  them  for 
the  occasion?  At  best,  gentlemen  of  the  jury,  the 
defendant  has  been  buncoed,  and  we — " 

"Anyhow,"  interrupted  Roxie,  "he  's  got  a  gold 
brick." 

"What  is  fun  for  the  cat  is  death  for  the  mouse," 


272       Little  Journeys  With  Martin  Luther 

said  Luther,  who  had  been  attracted  to  the  sitting- 
room  by  all  this  hubbub. 

He  gazed  fondly  on  the  babe,  which  was  evidently 
a  waif. 

"Thou  dear  child,"  he  said,  chucking  it  under  the 
chin.  "My  heart  already  beats  with  love  towards 
thee  who  hast  not  yet  done  anything  to  call  it  forth. 
Now  I  can  understand  how  God's  love  towards  us 
poor  creatures  precedes  our  love.  He  does  not  wait 
till  we  come  to  Him  with  our  love,  but  He  comes 
to  us." 

Then  he  turned  to  the  company  and  remarked: 

"There  is  great  sacredness  about  little  children. 
Of  them  the  Scriptures  say,  'Their  angels  do  always 
behold  the  face  of  My  Father  which  is  in  heaven.' 
I  would  give  all  the  honor  I  have  had  and  shall  have 
had  I  died  at  the  age  of  this  babe.  A  child's  life  is 
the  happiest:  it  has  no  temporal  cares,  knows  noth- 
ing of  the  disturbers  of  the  Church,  has  no  fear  of 
death  or  hell,  and  has  nothing  but  pure  and  happy 
fancies." 

He  seemed  to  sympathize  with  Vanmeter  the 
moment  his  eyes  rested  upon  him,  and  was  not 
minded  even  to  let  the  young  people  twit  him  on  his 
bachelordom. 

"Who  would  coerce  into  matrimony  one  who  does 
not  need  it?"  he  asked.  "He  who  is  so  endued  that 
he  can  receive  this  word  (St  Matthew  nineteen, 
twelve),  let  him  stay  out  of  the  married  state  and 
rejoice  in  the  Lord.    Just  as  those  who  are  not 


The  Mending  of  a  Bachelor  273 

called  to  govern,  remain  subjects,  and  those  not 
called  to  teach  in  the  Church  remain  laymen,  so  it 
also  is  in  this  matter.  Those  who  are  not  con- 
strained by  the  weakness  of  nature,  but  are  such  as 
can  get  along  without  matrimony,  do  right  by  stay- 
ing out  of  it  and  not  loading  themselves  with  bur- 
dens which  they  may  readily  avoid. ' ' 

That  was  kind,  to  be  sure;  but  it  was  unlike 
Luther.  More  like  him  was  it  to  say,  when  the  little 
mother  brought  water  to  clean  the  blushing  Van- 
meter's  coat: 
"Oh,  how  much  more  must  the  Lord  endure  from 
us  than  a  mother  from  her  child! ' ' 

At  the  table — for  our  happy  hostess  had  insisted 
that  we  all  dine  again  with  Vanmeter  and  her  father 
in  honor  of  the  latter's  home-coming — Hans  and  the 
baby  cut  high  pranks.  Hans  soon  conquered  and 
was  permitted  to  sit  beside  the  "preacher-man." 
The  baby  in  Mrs.  Kraemer's  arms  screamed  and 
kept  on  screaming. 
"Scream  lustily  and  defend  yourself,"  said  Luther: 
"the  Pope  also  had  me  bound,  but  I  am  again  free 
from  his  toils.  When  babies  cry  good  and  loud, 
they  grow  nicely,  for  by  means  of  their  crying 
veins  and  muscles  are  developed.  They  have  no 
other  exercise." 

Like  Hans,  the  infant  finally  conquered  and  was 
placed  in  a  high  chair  at  the  side  of  "Papa"  Van- 
meter,  as  Mr.  Williams  persisted  in  dubbing  him. 

Conversation  hopped  with  agility  from  one  thing 


274       Little  Journeys  With  Martin  Luther 

to  another.  Table-talk,  like  gossip,  is  one  of  the 
fleas  of  conversation.  Among  other  things,  Luther 
related  some  papistic  anecdotes.  The  fact  that  he 
had  just  disclosed  Roman  Catholic  antecedents 
gave  rise  to  the  request.  One  I  remember.  It  was 
about  an  indolent  lout  of  a  priest: 

"A  lazy  priest,  instead  of  reciting  his  breviary, 
used  to  run  over  the  alphabet,  and  then  say:  '0  my 
God,  take  this  alphabet  and  put  it  together  as  you 
list!'  " 

That  fit  nicely  into  the  Roman  doctrine  of  human 
merit.  The  beggar  gave  the  good  Lord,  whose  are 
the  cattle  on  a  thousand  hills,  a  blank  check,  already 
signed,  to  draw  what  he  would! 

The  theologue  spoke  of  the  deceptions  practiced 
by  the  monks  aforetime. 

"It  was  a  wicked  and  horrible  delusion,"  said 
Luther.  "It  was  believed  that  if  one  put  on  a 
monk's  cowl  he  would  be  redeemed  from  sin  and 
death.  Thus  they  compared — aye,  preferred  the 
lousy  monk's  cowl  to  the  precious  blood  of  Christ 
There  were  colossal  superstitions  and  idolatries  in 
Popedom  of  which  the  young  people  now  know  noth- 
ing, and  in  ten  years  no  one  will  believe  that  people 
made  arrangements  to  be  buried  in  cowls.  As  long 
as  three  hundred  years  agone,  a  president  of  the 
provincial  court  of  Thuringia  provided  for  being 
laid  out  in  a  cowl;  and  when  he  was  placed  in  his 
coffin,  the  servants  came,  ere  it  was  closed,  to  view 
the  remains,  and  said:  'See  how  pious  our  lord  is 


The  Mending  of  a  Bachelor  275 

now,  and  how  nicely  he  keeps  the  vow  of  silence!' 
But  he  had  been  a  rake  all  his  life.  Pooh,  you  mis- 
erable devil! " 

Mr.  Williams  noted  a  similarity  between  the 
Greeks  and  their  gods  and  the  Romanists  and  their 
saints.  He  thought  the  Papists  were  "up  to  the 
tick  of  the  clock  with  their  spiritual  specialists." 
Luther  laughed  and  said: 

"As  his  assignment,  St.  Vitus  has  the  abominable 
dancing  and  hopping.  Likewise  St.  Erasmus  is  the 
patron  of  misers,  but  only  in  case  they  give  him 
prayers  and  candles  when  he  bestows  wealth  in 
abundance.  For  what  else  would  the  idle  man  have 
to  do?  St.  Louis,  he  of  the  barefoot  order,  once 
made  bad  beer  good,  and  now,  that  he  is  dead  and 
blessed,  he  must  be  our  brewer — this  and  noth- 
ing else  is  he  allowed  to  do.  St.  Wendelin  was  an 
excellent  herdman,  and  now  he  is  more  valuable 
against  wolves  than  all  the  dogs  are.  While  he 
lived,  he  watched  his  own  cattle,  but  now  that  he 
is  dead,  he  must  be  every  man's  cowboy.    Saint — " 

"Pray,  have  they  no  women  saints  worth  mention- 
ing?" Roxie  interposed,  and  then  went  on,  one-third 
in  jest  and  two-thirds  in  earnest,  to  berate  men  for 
being  selfish. 

Luther's  eyes  sparkled  as  he  retorted: 

"I  heartily  wish  the  day  were  here  when  women 
would  pray  before  they  begin  to  preach." 
Roxie  joined  in  the  laugh  at  her  expense. 

"Now  we  shall  also  add  a  few  holy  women,"  he 


276        Little  Journeys  With  Martin  Luther 

said.  "St.  Scholastica,  it  is  held,  has  command  over 
thunder.  St.  Apollonia  is  revered  without  ceas- 
ing for  the  toothache  and  for  nothing  else.  Thirdly, 
St.  Julia  and  St.  Atilia  are  eye-doctors,  for  nobody 
worships  them  save  those  who  have  bad  eyes.  But 
enough.    Let  us  talk  about  other  things." 

The  young  men  were  soon  bandying  political 
questions  back  and  forth  and  happened  to  touch 
on  communism. 

"Communism  is  not  according  to  the  law  of  na- 
ture," Luther  observed.  "It  is  not  something  that 
is  commanded,  but  something  that  is  allowed.  And 
even  though  it  were  a  law,  it  could  not  be  kept  up 
on  account  of  ruined  nature,  for  there  would  be  more 
to  consume  goods  than  to  gather  them,  and  so  em- 
barrassment would  result." 

The  spicy  and  rather  personal  remarks  of  the 
young  ladies  on  the  vocations  of  men,  gave  little 
Hans  occasion  to  say: 

"When  I  get  big,  I  'm  going  to  be  a  preacher-man." 

"No,  my  child,"  the  father  replied,  "one  preacher 
in  the  family  is  enough.  My  little  Hans  will  be  a 
farmer,  and  drive  old  Nell,  and  take  big  red  straw- 
berries to  town  and  bring  back  big  silver  dollars." 
The  little  codger  began  to  cry. 
This  incident  gave  rise  to  some  talk  on  child 
training. 

"If  you  have  a  child  capable  of  learning,"  Luther 
observed  in  a  general  way,  "you  are  not  free  to 
bring  him  up  as  you  please,  or  deal  with  him  accord- 


The  Mending  of  a  Bachelor  277 

ing  to  your  caprice,  but  you  must  bear  in  mind  that 
you  are  under  obligations  to  God  to  promote  both 
spiritual  and  secular  government  and  to  serve  Him 
in  this  way.  God  needs  pastors,  preachers  and 
teachers  in  His  spiritual  kingdom,  and  you  can  fur- 
nish them.  If  you  do  not,  you  rob,  not  a  poor  man 
of  his  coat,  but  the  kingdom  of  God  of  many  souls." 

"Some  parents,"  the  father  interposed,  "are  too 
poor  to  educate  their  sons  for  the  holy  ministry." 

"If  the  father  is  poor,"  Luther  rejoined,  "let  the 
youth  be  aided  with  the  means  of  the  Church.  The 
rich  should  make  bequests  to  such  objects,  as  some 
have  done  by  founding  scholarships.  That  is  giv- 
ing money  to  the  Church  in  a  right  way." 

But  Hans  was  still  disturbing  the  peace  with  pro- 
tests and  wailings,  as  the  children  of  well-regulated 
families  are  prone  to  do  when  a  bachelor  is  being 
entertained,  and  his  mother  was  threatening  to  whip 
him  into  subjection,  just  as  mothers  are  wont  to  do 
on  such  occasions. 

"What  must  be  forced  with  rods  and  blows  will 
have  no  good  result,"  Luther  told  the  mother  in  an 
aside.  Then  he  assured  Hans  that  if  the  good  Lord 
wanted  him  to  be  a  preacher  He  would  provide  ways 
and  means.  "Such  providential  care  is  witnessed 
every  day,"  he  said.  "Of  a  penniless  pupil  who  is 
industrious  and  pious  God  often  makes  a  great 
doctor." 

But  the  child,  satisfied  in  the  main,  now  pestered 
Luther  with  questions  as  to  how  God  would  assist 


278       Little  Journeys  With  Martin  Luther 

him.    Would  He  send  the  money  in  a  bag,  or  in  a 
pocketbook,  or  how? 

Vanmeter  had  taken  no  part  in  the  conversation. 
He  had  to  watch  his  plate.  The  bit  of  red-haired 
humanity  would  reach  into  his  food  and  persist  in 
laying  its  sloppy  hands  on  his  sleeve.  In  short, 
Vanmeter  was  very  meek;  in  fact,  a  fine  specimen 
of  overripe  meekness.  Now  and  then,  with  shame- 
facedness,  he  helped  the  baby  to  food;  and  once, 
much  to  the  amusement  of  Mr.  Williams  and 
Frank,  he  had  even  given  it  a  drink  from  his 
cup.  After  supper,  Vanmeter  took  his  ward  to 
the  sitting-room  and  Luther  returned  to  the 
kitchen. 

"Well,  old  chap,  you  've  been  buncoed  sure,"  said 
Frank. 

Vanmeter  made  no  reply.  The  baby  said  papa, 
and  he  pressed  its  head  against  his  cheek,  and  it 
laughed. 

"Well,  it 's  not  so  bad  after  all,"  counseled  Mr. 
Kraemer  in  his  philosophical  tone,  which  he  kept, 
like  his  Sunday  clothes,  for  extra  occasions.  "If  the 
woman  does  n't  turn  up  to-morrow,  we  can  send  the 
young  one  over  to  the  county  home." 

"Not  by  a  long  shot!"  exclaimed  Vanmeter  in  a 
tone  that  betokened  offence. 

"Never  mind,  Van,  we  '11  keep  it,"  the  little  mother 
said  assuringly. 

"No,  you  will  not!"  he  exclaimed  with  warmth. 
"I  'm  going  to  keep  him  myself.    Yes,  I  know 


The  Mending  of  a  Bachelor  279 

mother  is  old  and  it  would  be  a  shame  to  ask  her 
to  raise  another  child.  But  I  can  get  a  nurse — a 
dozen  of  them.  Auntie,  let  me  confess:  I  like 
babies,  and — I — I  like  this  one.  Auburn  hair  is 
pretty.  Never  looked  into  the  window  of  a  dry- 
goods  store  and  saw  the  tiny  woolen  shirts  and  the 
wee  little  socks,  but  I  wished  I  had  a  little  fellow 
like  this  to  fill  them  out.  And  many  a  time  at  night, 
sitting  all  alone  by  the  fire  and  smoking,  with  the 
wind  whistling  around  the  chimney  and  the  tobacco 
smoke  curling  up  over  my  head,  I  looked  through 
its  clouds  and  circles  and  saw  my  little  chap  crawl 
over  the  floor;  saw  him  at  school,  the  prettiest  and 
smartest  one  there;  saw  him  sick,  and  the  little  white 
coffin  in  the  undertaker's  window  made  my  heart 
ache;  saw  him  graduated  from  college  and  take  an 
honorable  part  in  the  affairs  of  men;  and — auntie, 
you  don't  know  how  far  a  fellow  can  see  through 
smoke — I  've  seen  him  win  battles,  write  immortal 
books,  paint  undying  canvases,  sway  multitudes, 
and  go  down  to  an  honored  grave;  and  fifty  years 
later — ah,  a  fellow  can  see  far  through  a  good 
havana — I  've  seen  the  blackberry  brambles  crawl 
over  his  turf -covered  bed  and  hide  the  inscription; 
and  then,  when  the  vision  was  gone,  there  was  a 
lump  in  my  throat  and  a  longing  in  my  heart  for 
that  boy.  No,  auntie,  you  are  real  kind;  but  I  'm 
going  to  keep  this  baby:  he  just  fits  into  my  heart — 
makes  it  sort  o'  snug." 

19 


280       Little  Journeys  With  Martin  Luther 

That  ended   the  jesting.    Unwittingly  he  had 
made  a  halo  for  himself. 
"0  Mame,  he  's  no  monster  at  all,"  whispered 
Roxie.  "I  just  adore  him." 

The  days  of  Vanmeter's  bachelor dom  were 
numbered. 

Luther  came  in  from  the  kitchen  with  a  lot  of 
toys  he  had  turned  for  the  children,  and  great  was 
their  glee.  He  played  with  the  baby,  and  it  seemed 
to  be  satisfied  now  with  its  surroundings  and  finally 
allowed  him  to  take  it  into  his  arms.  Then  he 
walked  the  floor  with  it,  singing  a  cradle-song  which 
he  had  composed  for  his  own  children: 

"Away  in  a  manger,  no  crib  for  a  bed, 
The  little  Lord  Jesus  laid  down  His  sweet  head." 

The  little  mother  suggested  that  we  go  into  the 
parlor  and  light  the  tree. 

"Gretchen,  I  'm  going  to  fix  the  clock  first,"  said 
the  old  man. 

"Not  on  this  holy  eve,  father?" 

"Ah,  yes;  so  I  promised  for  supper  and  bed,  and  so 
I  would  have  it  for  old-time's  sake.  Know  you  not 
how  grandfather  used  to  do  this  night?  When  this 
old  clock  struck  twelve,  and  Christ  and  the  apostles 
came  out  of  that  little  door  at  the  top,  and  the  rooster 
flapped  his  wings  and  crowed,  he  would  say:  'Now, 
one  half -hour  yet;  when  the  rooster  crows  again,  all 
must  hie  to  bed!'  Then  the  chimes  in  our  old  church 
tower  would  play — how  their  melody  clings  to  one's 


The  Mending  of  a  Bachelor  281 

heart — and  when  the  tin  wings  rattled  again,  you 
all  scampered  off  to  bed.  Besides,  it  may  only  mean 
a  few  minutes'  work." 

The  baby  had  fallen  asleep  and  Luther  laid  it  on 
the  bed  in  the  adjoining  room.  Vanmeter  stole  in 
to  look  at  it.  Perhaps  the  little  white  coffin  came 
into  his  vision. 

As  the  aged  sire  lifted  one  of  the  clock's  weights 
it  slipped  from  his  hand  and  crashed  through  the 
bottom  of  the  case. 

"Eh,  what 's  this!"  he  exclaimed,  pulling  a  time- 
stained  document  from  the  hole  and  holding  it  up 
to  the  light.  "A  paper  from  the  time  of  the  Thirty 
Years'  War!  Well,  well!  Children,"  said  he,  as 
his  eyes  ran  over  the  document,  "a  fortune  is  hid 
in  the  sand  under  that  false  bottom.  'Twas  put  there 
by  one  of  our  forebears — willed  to  his  lawful  heirs. 
A  curse,  a  thousand  times  multiplied,  upon  him  who 
finds  it  and  withholds  it  from  them!" 

Trembling  hands  took  a  pile  of  gold  coin  from 
the  clock  and  placed  it  on  the  table. 

"A  Christmas  gift  for  grandfather,"  said  the  little 
mother  delighted. 

"And  now,"  declared  grandfather,  "little  Hans- 
chen  can  go  to  the  university  and  be  a  preacher-man. ' ' 

"God  provides,"  Luther  added  sententiously,  lay- 
ing his  hand  on  the  boy's  head.  "God  provides." 
The  door-bell  rang. 

"What,  so  late?"  queried  our  hostess. 
It  was  baby's  mother,  a  pretty,  little  auburn- 


282       Little  Journeys  With  Martin  Luther 

haired  woman,  who  proved  to  be  well-bred,  a  gradu- 
ate of  Vassar,  and  the  widow  of  Senator  Hardy,  the 
principal  stockholder  in  the  steel  mill  at  Roseurban. 
When  Mrs.  Kraemer  took  her  into  the  bedcham- 
ber to  see  the  child,  Vanmeter  examined  an  oil-paint- 
ing. He  did  not  want  the  company  to  see  his  tears. 
And  when  Mrs.  Hardy  told  the  little  mother  that 
the  man  was  the  exact  counterpart  of  her  departed 
husband,  she  did  not  know  what  pathos  that  revealed 
to  Mrs.  Kraemer  in  baby's  conduct  nor  why  her 
eyes  should  fill  with  tears.  When  they  returned, 
Mrs.  Hardy  was  carrying  the  baby,  and  the  little 
mother  said: 

"Now  we  must  go  into  the  parlor  and  light  the 
tree.  It  is  the  happiest  Christmas  eve  that  any  of 
us  has  seen." 

Vanmeter  was  sure  it  was  not.  And  Roxie  was 
in  doubt  about  it. 

The  tree  was  lighted,  hymns  were  sung,  and 
Luther  told  the  Bethlehem  evangel  as  only  he  could 
do  it,  and  then  there  were  carols,  duets  and  quartets. 
Suddenly  grandpa  arose.  He  had  heard  the  flap- 
ping of  the  tin  chanticleer's  wings. 

"Now,  off  to  bed,"  said  he  in  the  tone  of  his  father. 

"No,  father,  please  don't  make  us  go  yet — no,  not 
till  we  all  sing — 

'Now  thank  we  all  our  God, 

With  hearts,  and  hands,  and  voices,' " 

pleaded  the  little  mother  much,  I  imagined,  as  she 


The  Mending  of  a  Bachelor 


283 


was  wont  to  do  as  a  child.  And,  with  Mame  ut  the 
piano,  we  made  the  old  hymn  ring  till  the  very 
rafters  tingled  with  human  gratitude  to  God. 


A  year  and  a  half  later,  I  pulled  rein  at  a  country 
parsonage  in  Wisconsin.    It  was  Frank  Kraemer's. 

"What  has  become  of  Vanmeter?"  I  asked, 

"He  's  living  at  Roseurban:  married  the  little 
widow.' ' 

"And  where  is  Roxie,  the  girl  with  the  sparkling 
eyes?" 

"You  must  excuse  her.  This  is  Monday,  and  she's 
hanging  up  the  washing." 


©@®@S£g3S^§5SSK§) 


XV.    WHERE  I  STOP  AND  YOU  BEGIN 


Hard  is  the  task  to  point  in  civil  phrase 
One's  own  dear  people's  foolish  works  and  ways. 


-Holmes. 


T  was  a  bleak  February  morning 
on  which  I  arrived  in  Columbus 
to  attend  the  colloquy  of  the  Joint 
Synod  of  Ohio  and  Other  States. 
The  trees  stood  bare  against  a 
leaden  sky,  and  the  wind  swept 
in  granulated  snow  swirls  over 
fields  and  commons,  like  some 
white-veiled  ghost  giving  the  sear  leaves  a  merry 
chase.  The  ground  was  still  bare,  save  here  and 
there  where  a  tuft  of  grass  had  caught  the  wind- 
ghost  by  the  gown  as  it  passed  by  and  held  a  patch 
of  it  in  firm  grasp.  Days  like  this  make  one  feel 
grateful  to  the  man  who  first  domesticated  fire;  and 
no  little  service  was  that  which  captured  the  de- 
structive giant  and  made  him  do  man's  bidding  by 
sitting  on  a  hearth,  cooking,  baking,  and  blowing 
his  warm  breath  against  his  master's  chill  hands, 
or,  in  these  last  degenerate  days,  lighting  cigarettes 
and  pipes  for  young  men  and  curling-irons  for  girls 
—service  which  any  giant  might  rightfully  disdain. 
No  wonder  that  now,  when  heartlessly  imprisoned 
in  an  iron  cage,  he  sometimes,  out  of  pure  spite, 
burns  a  matron's  fingers,  or  breaks  loose  and  de- 
(284) 


Where  I  Stop  and  Yon  Begin  285 

vonrs  a  house  at  a  gulp.  But  the  man  who  first  led 
this  giant  into  the  primitive  hut  and  bade  him  sit 
down  on  the  hearth,  or  put  a  stick  into  his  hand  and 
commanded  him  to  push  the  darkness  out  of  a  small 
circle  of  the  night,  deserves  the  ardent  gratitude  of 
mankind,  and  especially  on  such  days  as  this.  If 
Luther,  with  that  supreme  carelessness  of  his,  did 
not  put  on  his  greatcoat,  this  day  taught  him  a 
lesson  which  I  was  not  able  to  impress. 

With  overcoat  buttoned  up  to  my  chin  and  collar 
turned  up  over  my  ears,  I  stepped  from  the  shelter 
of  the  Union  Station  to  brave  the  storm.  A  blast 
of  icy  air  from  the  north  struck  me  in  the  face  and 
as  much  as  said:  "There,  now,  take  that!  You  may 
adore  the  Fire  King  in  your  heart,  if  you  will;  but 
I,  the  Frost  King,  reign  to-day.  Bow  obeisance!" 
Instinctively  I  turned  to  the  south.  There  I  saw,  a 
few  paces  ahead  of  me,  a  man  hastening  down  the 
viaduct  walk,  taking  long  strides  such  as  one  learns 
to  take  on  the  soft  roads  of  the  country. 

At  once  I  concluded  the  stranger  was  a  preacher, 
a  little  later  I  had  reason  to  set  him  down  as  a 
Lutheran  preacher,  and  finally  as  a  pastor  of  the 
Joint  Synod  of  Ohio.  I  am  no  Sherlock  Holmes, 
and,  above  all,  no  ecclesiastical  Sherlock  Holmes, 
though  there  is  such  a  kindred  or  tribe;  but  this 
was  a  case  so  plain  that  almost  any  churchman  could 
have  drawn  the  proper  conclusions.  You  see  it  was 
like  this:  I  could  readily  tell  he  was  a  preacher,  for, 
if  a  man  is  at  all  sincere,  a  few  years  in  the  ministry 


286       Little  Journeys  With  Martin  Luther 

leave  unmistakable  signs  in  his  countenance  and 
bearing;  I  knew  he  was  a  Lutheran  minister  be- 
cause he  wore  a  large  cross  on  his  watch-chain: 
Episcopalians  are  wont  to  do  the  same,  but  they 
wear  a  clerical  vest  and  collar,  or  a  dickey,  which  he 
did  not;  and  that  he  was  no  General  Synod  man,  and, 
in  all  probability,  not  a  General  Council  man,  I  con- 
cluded from  the  fact  that  his  clothes  were  not  of 
recent  cut  and  were  withal  a  little  shabby;  and  yet 
I  was  not  absolutely  certain  that  he  did  not  belong 
to  the  General  Council,  and,  moreover,  he  might 
have  been  a  Missourian.  For  the  time  being,  that 
was  not  easy  to  settle.  His  synodical  connection 
remained  uncertain  till  I  saw  him  stop  at  one  restau- 
rant after  the  other  near  the  station,  read  the  sign 
on  the  pavement  and,  rather  shamefacedly,  peep 
through  the  window.  He  was  hunting  for  the 
cheapest  clean  and  respectable  place  where  he  could 
get  his  breakfast.  That  settled  it:  he  was  a  mem- 
ber of  the  Joint  Synod  of  Ohio,  and  no  mistake 
about  it  at  all.  These  men  get  salaries  which  jus- 
tify the  loss  of  half  an  hour  in  hunting  an  eating- 
house  which  saves  them  a  nickel  on  a  breakfast. 
Thus  this  man  showed  plainly  what  sort  of  people 
he  was  serving.    Ministers  always  do. 

But  one  of  the  most  conspicuous  things  about 
this  pastor  almost  slipped  my  pen  here,  and  that 
is  the  big  satchel  he  lugged.  These  big  satchels 
often  go  to  synod  and  conference.  When  they  do, 
they  usually  contain  a  nightshirt  and  brains.    The 


Where  I  Stop  and  You  Begin  287 

nightshirt  belongs  to  the  preacher,  the  brains  to  the 
church  fathers.  Of  all  contrivances,  the  satchel  is 
the  most  useful  in  realms  ecclesiastic,  for  it  enables 
a  person  to  carry  in  his  hand  what  he  should  have 
in  his  head,  and,  besides,  it  throws  a  halo  of  book- 
ishness  around  the  man  who  may  have  been  in  love 
during  all  his  seminary  course  and  pushing  a  baby- 
buggy  ever  since.    Verily,  great  is  the  satchel!* 

But  that  word  throw  reminds  me  of  a  needful 
caution  if  you  are  a  minister.  When  you  get  into 
a  discussion,  beware  of  the  man  with  a  satchel.  He 
has  something  to  throw  at  you,  he  brought  it  along 
on  purpose,  and  more  than  likely  it  will  find  the  soft 
spot  on  your  head  or  the  hole  in  your  armor. 

When  the  good  man  found  a  restaurant  which 
comported  with  his  purse,  put  the  brains  under 
the  table  and  set  to  eating  (fortunate  for  his  pocket- 
book  and  stomach  was  it  that  the  church  fathers  he 
had  brought  along  were  dead),  I  took  a  car  for 
Trinity  Church.  None  of  the  committee  had  put  in 
an  appearance  there,  but  an  obliging  janitor  told 
me  a  number  of  brethren,  both  lay  and  clerical,  were 
at  the  Lutheran  Book  Concern  and  would  come  over 
at  nine  o'clock,  the  time  set  for  the  meeting. 

♦Sine  dubio  quisque  studiosus  histo- 
riae  ecclesiastic ae  meminit  joci  patrum 
nostrorum,  papam  quotidie  primo  mane 
misisse  Spiritum  Sanctum  in  bulga  ad 
Concilium  Tridentinum.  Verily,  great  is  the 
satchel ! 


288       Little  Journeys  With  Martin  Luther 

Now,  the  Book  Concern  is  a  common  meeting- 
place.  When  ministers  come  to  town  they  usually 
drop  in  there  to  make  debts  or  to  pay  debts,  or  to 
speak  their  mind,  which  is  another  way  of  denomi- 
nating faultfinding.  In  this  respect  a  book  concern 
is  an  excellent  thing,  much  better  than  the  adi- 
aphora,  and  for  that  reason  I  think  every  synod 
whose  doctrinal  basis  is  settled  should  have  one,  for 
it  makes  an  excellent  thing  to  fuss  over;  and  when 
somebody,  belligerently  inclined,  pounces  upon  it, 
he  does  the  brotherhood  no  particular  harm:  it  is 
like  striking  a  punching-bag. 

On  entering  the  Book  Concern,  I  was  taken  aback. 
Such  grotesque  figures  were  never  paraded  before 
the  eyes  of  mortal  man.  Who  was  clergyman  and 
who  was  layman,  I  could  not  tell.  There  was  one 
man,  the  most  conspicuous,  who  had  a  long  nose 
like  the  proboscis  of  an  elephant,  and  he  could 
reach  about  with  it  in  much  the  same  way;  there 
was  another  who  had  feet  fully  thirty-six  inches 
long;  the  third  had  more  mouth  than  body;  the 
fourth  had  a  huge  hump  on  his  back;  the  fifth 
had  two  tumor-like  growths,  about  as  long  as  a 
man's  forearm,  protruding  from  his  eye-sockets, 
and  his  eyes  were  on  the  ends  of  these  growths; 
and  so  on  to  the  last  man  each  had  something 
abnormal. 

To  keep  from  staring  at  them,  I  began  to  examine 
the  second-hand  library  behind  the  door.  My  hands 
were  soon  soiled  from  handling  the  collection  of  con- 


Where  I  Stop  and  You  Begin  289 

troversial  pamphlets — a  meet  penalty  for  dabbling 
in  polemics — and  I  went  to  the  rear  office  to  lave  my 
hands,  glad  for  the  excuse  to  get  away.  But  a 
smudge  from  a  printed  page  is  hard  to  remove:  I 
wish  this  fact  were  better  known.  You  that  quaran- 
tine measles  and  chicken-pox,  beware  of  books  that 
bring  contagion  to  the  soul! 

In  the  rear  office,  where  I  was  alone,  I  was  sud- 
denly confronted  by  a  form  which  seemed  to  mate- 
rialise from  the  air,  coming  gradually  into  shape. 
It  had  the  appearance  of  a  maiden  robed  in  glisten- 
ing white,  and  was  beautiful  beyond  comparison.  I 
stepped  back. 

"Fear  not!"  said  the  apparition. 

"What  means  this?"  I  quavered. 

"I  am  come  to  tell  thee  of  the  men  thou  didst  see 
and  make  known  their  usefulness,  lest  thou  judge 
and  condemn  them  wrongfully." 

"Pray,  who  are  they?— who  is  that  man  with  the 
long  nose?" 

1 '  Mr.  Nebintoeverything. ' ' 

"And  of  what  use  is  he,  save  to  make  trouble?" 

"He  promotes  circumspect  action." 

"And  that  man  with  the  elephant  ears?" 

"That  is  Mr.  Hearall.  He  is  serviceable  as  a 
scavenger." 

"But  that  man  with  the  colossal  feet — what  a 
monstrosity!" 

"That  is  but  a  one-sided  development:  he  uses  his 
feet  more  than  his  head  and  is  very  useful  in 


290       Little  Journeys  With  Martin  Luther 

parishes    where   foot-work   is    appreciated   above 
head-work. ' ' 

"But  that  dwarf  with  mouth  from  ear  to  ear  and 
loud,  metallic  voice?" 

"That  is  Prohibition,  always  small  in  your  church." 

"And  that  solemn  little  man  with  the  big  hump  on 
his  back?" 

"He  loads  himself  with  the  imaginary  care  of  all 
the  churches.    He  is  Mr.  Atlas." 

In  like  manner,  each  one  of  the  relatively  large 
number  was  named  and  explained.  This  being 
ended,  I  said: 

"And  such  are  the  members  of  this  synod!  I  have 
almost  made  the  round  of  synods  and  in  none  were 
such  oddities  to  be  seen." 

"Thou  art  mistaken.  Such  people  there  are  in 
every  synod  and  in  every  denomination.  Thine  eyes 
were  holden,  but  now  is  it  given  thee  to  see." 

There  was  silence.  The  drapery  which  hung 
about  the  shoulders  of  the  apparition  and  trailed  on 
the  carpet  quivered,  from  under  it  two  wings  spread 
forth,  the  form  rose  several  feet  and,  hovering  thus, 
grew  faint  and  fainter,  until  the  last  shimmer  faded 
from  sight. 

The  apparition  gone,  I  stepped  to  the  wash-bowl: 
it  is  always  but  a  step  from  an  exalted  experience 
to  a  common  duty.  In  turning  around  I  beheld  my 
reflection  in  the  mirror.  Horror  seized  me,  for 
nearly  all  my  face  was  occupied  by  two  monster 
eyes,  and  the  fountain  pen  in  my  vest  pocket  had 


Where  I  Stop  and  You  Begin  291 

attained  the  circumference  of  an  ax-handle.  I  did 
not  like  to  see  this  reflection,  and  could  not  stay  in 
the  room  without  occasionally  looking  at  it;  I 
dreaded  going  to  the  street  or  up  to  the  composing- 
room;  and  so  there  was  nothing  left  me  but  to  go 
into  the  salesroom  and  keep  company  with  my  kind. 
As  I  entered,  a  discussion  of  Luther,  or  Brother 
Martin,  as  they  called  him,  was  interrupted  by  a 
scuffle  on  one  of  the  counters.  Brother  Nebinto- 
everything  had  stretched  his  nose  over  and  stirred 
among  some  books  lying  there,  when  instantly  legs 
and  arms  protruded  from  them,  and,  rising  to  their 
feet,  they  began  to  pommel  each  other.  The  same 
thing  happened  when  he  poked  his  nose  among  the 
exchanges,  save  that  it  was  a  free-for-all  fight  and 
not  at  all  according  to  science.  This  diversion  over, 
the  discussion  was  resumed. 

"As  I  was  saying,"  Brother  Atlas  began,  "this 
man's  character  and  antecedents  certainly  need 
looking  into.  Why,  I  hear  he  has  actually  applied 
to  all  the  Eastern  synods  and  has  been  rejected  by 
every  last  one  of  them. ' ' 

"Nor  is  that  the  worst,"  Brother  Hearall  added. 
"I  have  it  from  a  reliable  source  that  he  gave  his 
consent  to  a  man's  marrying  a  second  woman  while 
his  first  wife  was  still  alive." 

"I  feared  just  such  breaks,"  declared  Brother 
Nebintoeverything,  "for  I  understand  he  came  over 
from  Romanism,  and  you  know  how  they  grant  spe- 
cial dispensations,  and  what  they  teach  about  the 


292       Little  Journeys  With  Martin  Luther 

end  justifying  the  means.  The  proverb  is  right:  it 
is  hard  to  teach  an  old  dog  new  tricks." 

"Yes;  and  then  there  is  another  thing  to  think  of: 
his  wife  is  a  runaway  nun,"  declared  Brother  Hear- 
all,  who,  while  the  others  were  talking,  held  his  head 
to  one  side  and  stretched  his  big  elephant  ear  out 
to  arm's  length.  "Just  think  of  it,  a  nun  for  a  wife, 
a  nun  for  a  wife,"  he  iterated. 

"Yes,  and  he  didn't  get  her,  I  understand,  till  he 
was  forty-two,"  Brother  Gallant  commented.  "Nice 
annotation  that  on  his  estimate  of  the  gentle  sex, 
the  last  and  finest  specimen  of  God's  handiwork. 
What  does  a  minister  amount  to  around  whom  the 
women  will  not  rally?" 

"Very  little,  very  little,"  Brother  Atlas  answered 
and— sighed. 

"This  man  must  be  boorish,  Brother  Gallant,"  said 
Hearall.  "No  use  mentioning  names,  but  it  comes 
from  reliable  persons  that  he  said  in  just  so  many 
words:  'I  would  hew  me  an  obedient  wife  out  of 
stone,  aside  from  that  I — '  " 

"Shame,  shame!"  interjected  Gallant. 

"Nobody  made  his  bed  for  him  for  a  whole  year 
before  he  was  married,"  Hearall  declared. 

"And  no  doubt  he  cares  for  his  clothes  accord- 
ingly," said  Brother  Uptodate,  curling  his  mustache. 
"He  's  too  careless,  too  angular,  for  the  times." 

"That  matter  of  a  wife  is  really  more  important 
than  some  pastors  seem  to  have  thought,"  Brother 
Croaker  commented.  "We  laymen  have  opportunity 


Where  I  Stop  and  You  Begin  293 

to  see  and  know.  Don't  take  him  if  his  wife  is  n't 
savin' -like  and  humble  and  not  willing  to  keep  mem- 
bers over  night  during  fair  week.  It  '11  only  make 
trouble." 

"Say,  I  jist  heared  he  has  four  young  ones.  That 's 
too  many  for  any  parish  to  keep,"  thrust  in  Brother 
Pinchpenny,  with  both  hands  in  his  pockets. 

"He  must  be  past  fifty.  Could  a  body  ask  a  con- 
gregation to  call  such  an  old  man?"  asked  Brother 
Uptodate,  who  was  evidently  a  layman. 

"We  should  think  of  matters  akin  to  that,"  Brother 
Bigfoot  declared,  ignoring  the  last  remarks  and  am- 
plifying the  hint  which  Croaker  had  given.  "What 
shall  we  do  with  the  man  if  we  accept  him?  Where 
will  he  fit  with  that  wife  of  his?  Is  he  a  good  mixer? 
In  this  day  the  social  factor  is  a  very  important  one. 
It  counts  for — say,  two-thirds." 

"I  fear  he  is  no  mixer,  no  mixer  at  all,"  Brother 
Atlas  said  and — heaved  a  great  sigh.  Then  he  said 
it  again  and — heaved  another  great  sigh. 

"Mixer,  nothing,"  said  Hearall.  "Why,  I  have  it 
on  good  authority — I  am  not  at  liberty  to  mention 
names,  but  I  have  it  from  a  trustworthy  source — 
that  he  once  refused  to  shake  hands  with  a  sectarian 
preacher.  Why,  that  was  not  even  civil,  to  say 
nothing  of  sociable." 

"That  is  right,"  Brother  Politic  remarked,  "a  min- 
ister should  not  only  be  civil,  but  he  should  also  be 
winsome  in  his  ways,  and  especially  should  he  be 
choice  in  his  use  of  words.     Now  I  understand 


294       Little  Journeys  With  Martin  Luther 

this  man  is  exceptionally  rough  in  his  language, 
and — " 

"And  polemical,  too,  for  these  are  usually  hitched 
like  two  oxen  under  one  yoke,"  broke  in  Brother 
Goeasy.  "'Twill  never  do,  never  do,"  he  added, 
shaking  his  head  ruefully.  "Polemics  will  do  as  a 
condiment,  but  never  as  a  diet." 

"I  don't  like  that  remark,"  rejoined  the  finest 
looking  man  among  them,  the  man  whose  only  devi- 
ation from  things  normal  was  that  his  suit  was 
made  of  hogskin  and  that  his  fists  were  somewhat 
large  and  calloused.  "I  don't  like  that  remark,"  he 
repeated  by  way  of  emphasis.  "There  is  not  enough 
contending  for  the  faith  once  delivered  to  the  saints, 
and  too  much  politic  silence,  which  is  compromise, 
nothing  but  compromise.  There  never  was  a  good 
Lutheran  who  would  not  contend  for  the  faith." 

"Right!"  said  I,  no  longer  able  to  restrain  myself. 
"And,  besides,  you  men  are  not  to  select  a  man  for 
a  given  parish.  He  comes  as  an  applicant  for 
admission  to  synod,  and  the  duty  of  your  commit- 
tee is  merely  to  inquire  into  the  soundness  of  his 
faith." 

"And  just  there  is  where  the  rub  will  come  in," 
replied  the  man  with  the  long  projecting  eyes, 
Brother  Faultfinder,  or  Magnifier— I  have  forgotten 
the  name.  "I  am  told,"  he  added  in  explanation. 
1  'that  he  is  the  author  of  a  book  onTheBondage 
of  the  Will  which  is  Missourish,  and,  from  all 
accounts,  it  must  be  rank." 


Where  I  Stop  and  You  Begin  295 

"A  fine  Missourian  he  is,  indeed,  whom  the  Mis- 
souri Synod  has  rejected !"  I  retorted. 

"That  doesn't  say  anything:  Missouri  is  a  pious 
mystery,"  Brother  Atlas  said,  and — sighed. 

"Well,  we  don't  want  to  take  Missouri's  refuse," 
Grumbler  asserted  in  a  very  decided  tone.  "Our 
synod  is  no  dumping-ground." 

"We  've  had  enough  such  from  Europe  years  ago," 
said  Atlas  with  a  sigh. 

1 '  But  you  have  overlooked  a  very  important  thing, ' ' 
said  the  dwarf.  "Barring  my  convictions,  it  must  be 
conceded  that  it  is  an  offence  to  the  people  of  almost 
every  community  if  a  minister  uses  fermented, 
brewed  or  distilled  liquors.  Now,  I  am  convinced 
that  it  is  true  that  this  man  might  take  a  glass 
of  beer,  and  I  should  not  at  all  be  surprised  if 
he  also  smokes.  We  want  no  more  ministers  of  that 
stripe. ' ' 

Nobody  paid  any  attention  to  this,  according  to 
the  rule,  least  said,  soonest  mended. 

What  a  flimsy  thing  is  reputation:  "Oft  got  with- 
out merit,  oft  lost  without  desert,"  and  never  in  the 
owner's  keeping.  The  man  these  men  described 
was  not  the  man  I  had  learned  to  know  and  love. 
Such  representations  of  our  fellow  men  are  like  the 
spectres  of  the  ghost  show  that  used  to  harrow  my 
youthful  soul.  The  real  man  of  flesh  and  bone  and 
throbbing  heart  is  elsewhere  while  his  reflection  is 
made  to  strut  the  stage  by  trick  of  light,  mirror  and 

20 


296       Little  Journeys  With  Martin  Luther 

glass,  and  the  character  of  the  likeness,  whether 
true  or  distorted,  depends  upon  the  quality  of  the 
instruments.  Whether  he  be  standing  on  feet  or 
head,  depends  not  upon  him,  but  on  the  position  of 
the  reflectors.  So  it  often  comes  that  one  cannot 
recognize  his  best  friend  in  another  man's  mouth. 
But  to  these  men,  who  knew  not  what  they  were 
doing,  and  to  all  those  who  purposely  malign  him, 
I  say:  Clean  your  fingers,  before  you  point  at 
Luther's  spots! 

"Well,  brethren,  it  is  time  to  go  over  to  the 
church,"  the  man  who  wore  the  hogskin  suit  said, 
as  he  snapped  the  lid  of  his  old  silver  watch.  "The 
chairman  is  no  doubt  there  and  we  ought  to  begin 
promptly." 

I  thought,  you  may  go,  but  I  shall  not  venture  on 
the  street  in  this  condition  nor  with  such  a  gang. 
In  spite  of  what  the  apparition  had  said,  I  was  not 
sure  people  would  not  stare  at  us.  Besides,  nothing 
was  said  of  me,  save  that  I  had  been  given  the  power 
to  see  things  as  they  are,  and  that  might  imply  a 
permanent  change.  When  they  were  gone,  I  opened 
the  door  a  little  and  looked  at  them  through  the 
crack.  To  my  surprise,  everything  abnormal  about 
them  had  vanished.  Running  my  hand  over  my 
face  and  eyes,  I  found,  to  my  great  relief,  that  they, 
too,  were  normal.  Then  I  went  to  the  church.  Pshaw! 
what  cravens  we  are:  a  man  would  not  be  brave 
enough  to  go  down  street  if  he  were  transparent. 

A  large  number  of  men,  mostly  pastors,  were 


Where  I  Stop  and  You  Begin  297 

present.  It  must  have  been  noised  about  that  there 
was  an  important  personage  to  examine  and  that 
there  was  likely  to  be  some  fine  theological  disputa- 
tion. Your  Saxon  always  likes  to  see  a  fight:  the 
kind,  whether  fisticuff  or  argument,  depends  wholly 
upon  his  breeding  and  intelligence. 

Luther  was  sitting  in  a  side  pew,  well  to  the  front, 
scanning  the  assemblage  as  if  trying  to  determine  its 
calibre.  He  had  grown  quite  haggard  since  the 
evening  I  first  saw  him  at  the  statue  in  Washington. 
What  pain  in  heartaches  at  the  hands  of  the  Church! 
I  felt  for  him,  and  thought  of  his  remark  when  he 
told  me  that  his  application  to  the  Ohio  Synod  was 
the  last  one  he  would  make.  "I  am  tired  of  the 
world,  and  the  world  is  tired  of  me,"  he  had  then 
said,  "so  we  can  easily  part,  just  as  a  traveler  leaves 
an  inn.  When  I  shall  have  settled  this  affair,  I  will 
return  home,  lay  me  in  my  coffin  and  give  my  body 
to  the  worms."  Now,  with  that  attenuated  body 
before  me,  these  words  seemed  like  a  prophecy  in 
course  of  fulfillment. 

The  colloquium  was  opened  in  the  usual  way,  and 
then  the  committee  placed  the  table  near  a  register, 
Luther  took  a  pew  close  to  it,  and  the  rest  of  us 
moved  nearer.  When  all  was  in  readiness,  the 
chairman,  who  was  a  small  man  with  an  unusually 
strong  voice,  put  his  first  question  in  most  emphatic 
tone: 

"Brother  Martin,  do  you  hold  membership  in  any 
secret  society?" 


298       Little  Journeys  With  Martin  Luther 

It  was  so  loud  that  it  startled  me.    My  body  gave 
an  involuntary  lurch,  and — 


A  robin,  perched  on  a  bough  of  an  old  apple-tree, 
whose  branches  swayed  over  the  sill  of  the  window, 
was  warbling  a  sweet  song  to  its  mate,  and  the 
fragrance  of  apple  blossoms  filled  the  chamber. 
Could  this  be  drear  February?  No,  it  was  cheery 
May.  And  the  place?  No  church  was  this.  The 
little  wall-clock  that  just  struck  six  had  tones  like 
mine.  The  books,  ranged  on  three  sides  of  the  room, 
were  of  familiar  garb  and  mien.  That  mountain 
scene,  for  which  the  window-casement  formed  a 
frame,  was  the  same  I  had  gazed  upon  a  thousand 
times.  Slowly  I  came  to  a  realization  of  the  situa- 
tion. In  the  cool  of  the  evening  I  was  sitting  in  my 
own  armchair  in  my  own  study,  and  these  scenes 
which  I  had  witnessed,  these  scenes  striking  and 
pathetic,  scenes  which  made  one's  heart  swell  and  his 
cheeks  burn,  were  but  a  dream  or  vision  of  the  day, 
but  a  vision  fraught  with  solemn  lessons  and  an  evi- 
dent purpose.  I  cannot  think  it  was  meant  solely 
for  me,  and  have  faithfully  set  it  all  down  in  writing 
for  other  eyes,  and  heads,  and  hearts, — other  eyes 
that  can  see,  heads  that  can  understand,  and  hearts 
that  can  feel  the  sin  and  the  shame  of  schism.  If 
any  one  blushes  for  the  situation  which  these  events 
portray  in  crass  and  graphic  lines  and  color,  well 
and  good;  may  that  spurt  of  hot  blood  stir  his  heart 


Where  I  Stop  and  You  Begin  299 

to  pray,  and  speak,  and  work  more  earnestly  than 
ever  for  the  unity  of  our  Lutheran  Zion.  May  the 
day  soon  dawn — 0  heart  of  mine,  is  this  aspiration 
too  strong?  nay,  nay,  it  cannot  be — may  the  day 
soon  dawn  when  the  Lutheran  soldiers  of  the  cross, 
in  their  onslaughts  on  the  principalities  of  dark- 
ness, keep  step,  believing  the  same  thing,  confessing 
the  same  thing,  desiring  the  same  thing. 

And  now  the  writer  has  come  to  the  end  and  will 
lay  the  pen  aside,  and  the  reader  has  come  to  the 
end  and  will  lay  the  narrative  aside,  but  ere  we  part 
let  us  unite  in  one  short  prayer  for  our  divided 
brotherhood:  "Sanctify  them,  0  Lord,  through  Thy 
truth,  Thy  Word  is  truth."  And  let  all  who  pray 
for  the  peace  of  Jerusalem  say,  Amen. 


NOW  I  beseech  you,  brethren,  by  the  name  of  our 
Lord  Jesus  Christ,  that  ye  all  speak  the  same 
thing,  and  that  there  be  no  divisions  among  you;  but 
that  ye  be  perfectly  joined  together  in  the  same  mind 
and  in  the  same  judgment. — I  Cor.  i.  10. 


(300) 


THE  REMEDY:  AN  INTERVIEW 


(301) 


MEN  must  be  taught  as  if  you  taught  them  not, 
and  things  unknown  proposed  as  things  for- 
got.—Pope, 


(302) 


BUT  if  ye  bite  and  devour 
one  another,  take  heed  that 
ye  be  not  consumed  one  of  an- 
other.— Gal  v.  15. 


(304) 


©®SS®C©®3S®§5£25*g> 


THE  REMEDY:  AN  INTERVIEW 

But  conversation,  choose  what  theme  we  may, 

And  chiefly  when  religion  leads  the  way, 

Should  flow,  like  waters  after  showers, 

Not  as  if  raised  by  mere  mechanic  powers. — Cowper. 


HE  manuscript  of  the  preceding 
narrative  has  been  criticized  up 
and  down,  back  and  forth,  and  in 
every  other  way  that  a  work  of 
this  kind  can  be  criticized.  As  the 
folk  tongue  would  say,  it  got  its 
dose  good  and  proper.  Not  that 
any  one  of  the  tribe  ferocious  con- 


demned the  whole  work;  nay,  on  the  contrary,  each 
critic  praised  the  book  as  such,  urged  that  it  be 
printed,  and  bespoke  a  copy;  only  each  one  had  little 
changes  to  suggest  and  fairly  large  eliminations  to 
request  so  far  as  his  own  synod  figures  in  the  nar- 
rative. As  you  can  readily  see,  had  all  these  requests 
been  granted,  little  would  remain  of  those  parts  of 
the  book  which  record  the  colloquies;  but  on  the 
other  hand,  as  you  will  also  quickly  perceive,  what 
any  one  of  them  had  pronounced  bad  or  question- 
able all  the  others  had  actually  endorsed  as  good.  So 
there  was  no  way  of  satisfying  them,  even  had  I  been 
so  inclined,  for  each  one  had  all  the  rest  against  him. 
But  at  last  there  came  a  right  sensible  man— right 

(305) 


306 The  Remedy:  An  Interview 

sensible,  I  say,  because  he  did  not  hint,  suggest, 
request,  or  demand  that  anything  be  omitted,  but, 
conversely,  was  of  the  decided  opinion  that  the  man- 
uscript should  receive  additions.  So  I  took  this 
right  sensible  clergyman  into  the  back  office,  gave 
him  a  chair— the  wicker  chair  with  the  easy  back- 
seated  myself  on  the  table  and  got  ready  to  draw 
him  out. 

"As  I  said,"  he  began  so  soon  as  seated,  "every 
last  one  of  the  reviewers  will  pass  the  same  adverse 
criticism  on  this  book;  it  simply  points  out  an  evil, 
but  it  does  not  so  much  as  hint  at  a  remedy.  There 
is  not  a  constructive  element  in  it." 

"Frankly,"  I  replied,  taking  eye-measure  of  my 
caller,  a  man  of  about  seventy  years  of  age,  some- 
what stoop-shouldered  and  of  decidedly  Jewish  cast 
of  countenance, '  'frankly,  we  of  the  newspaper  offices 
have  little  fear  and  less  reverence  for  reviewers." 

"But,"  he  persisted,  "this  criticism  would  be  just: 
there  is  nothing  constructive  in  this  manuscript. 
Couldn't  you  amplify  some  parts  of — " 

"Nay,  I  will  not  lay  hands  on  a  dead  man's  work," 
I  replied  in  a  tone  that  probably  betrayed  indigna- 
tion. "That  is  too  much  like  vandalism." 

"But  you  are  publishing  it.  You  could  at  least 
add  a  treatise  of  your  own." 

"That  is  a  horse  of  a  different  color.  What,  in 
your  opinion,  is  the  remedy?" 

"Have  a  stogy?" 

"No,  thank  you;  I  don't  smoke." 


The  Remedy:  An  Interview  307 

He  eyed  me  suspiciously,  then  smiled. 

"I  doubt  if  you  are  koscher,"  said  he,  cutting 
the  end  off  the  stogy.  "As  a  rule,  the  man  who 
doesn't  smoke  has  a  kink  in  his  orthodoxy.  But, 
since  you  are  a  creature  that  wears  trousers,  tell  me 
what  you  do  that  is  off  color?" 

"Well,  just  now  I  'm  putting  to  press  a  book  that 's 
going  to  get  me  into  hot  water." 

"Unfortunately,  that  prediction  is  likely  to  be  veri- 
fied," he  declared,  the  smile  vanishing.  "A  man 
cannot  touch  this  question  of  Lutheran  unity  ever 
so  remotely  without — " 

"Without  being  suspected,  misunderstood,  de- 
nounced," I  cut  in. 

"Just  so.  Yet  that  should  not  deter  a  man  from 
doing  his  duty  as  God  gives  him  to  see  it.  What 
else  is  to  be  expected  of  schismatics?  Schism's  halo 
is  the  Church's  shame.  Which  of  the  prophets  was 
not  stoned?" 

"But  that  feature  of  the  situation  is  neither  here 
nor  there,"  I  replied.  "I  will  publish  this  book: 
that  is  settled.  Hammering  can  do  me  no  harm,  for 
I  cherish  no  synodical  ambitions.  I  'm  like  the 
punching-bag  our  author  mentions.  And  to  let  the 
cat  out  of  the  bag,  I  think  I  'd  enjoy  a  round  or  two 
with  hidebound  partisans.  Yet,  with  the  numerous 
distinctive  features  of  the  different  synods  staring 
one  in  the  face,  it  does  seem  a  difficult  proposition 
to  offer  a  practical  plan  for  church  unity." 

"No,  that  is  where  you  are  mistaken,"  he  said  with 


308  The  Remedy:  An  Interview 

haste.  "The  whole  thing  is  simple,  my  son — very, 
very  simple. ' ■ 

"What,  the  remedy  simple!" 

"Yes,"  said  he  very  deliberately,  tipping  the  ashes 
from  his  stogy.  "All  they  need  do — and,  mark  you, 
I  say  it  with  reverence — all  they  need  do  is  give  God 
a  chance. ' ' 

The  remark  did  not  sound  reverent  for  all  his 
protestation,  and  I  eyed  him  quizzically.  Now  I 
noticed  that  his  hair,  close-cropped  to  arrest  on- 
creeping  baldness,  was  burned  a  reddish  hue,  no 
doubt  from  an  overdose  of  overstrong  hair  invig- 
orator.  This  pride  of  hair  did  not  strike  me  as  jib- 
ing with  the  clerical  vest,  and — I  actually  caught 
myself  smiling. 

"I  mean  exactly  what  I  said,"  he  protested,  mis- 
construing that  ill-bred  smile.  "Let  them  give  God 
a  chance.  In  God's  pharmacy  there  is  a  remedy  for 
all  of  Mother  Church's  ills,  and  this  matter  of  schism 
is  no — " 

"Isn't  schism  rather  too  strong  a  word  here?" 

"No,  sir;  I  think  not.  If  my  memory  serves  me 
right,  Dr.  Walther's  definition  of  the  pesky  thing  is 
this:  'Schisms,  that  is,  divisions,  are  separations  on 
account  of  ceremonies,  practices  and  respect  of  per- 
sons engendered  among  such  as  are  otherwise  agreed 
in  the  articles  of  faith.'  So  if  one  says,  I  am  of 
Walther,  or  of  Loy,  or  of  Fritschel,  or  of  Seiss,  or  of 
Krauth,  he  's  got  the  mark.  And  it 's  the  same  with 
synods.    But  don't  bother  about  the  word:  we  know 


The  Remedy:  An  Interview  309 

what  we  mean  by  it.  It  is  what  St.  Paul  means 
when  he  says:  'Now  I  beseech  you,  brethren,  by  the 
name  of  our  Lord  Jesus  Christ,  that  ye  all  speak  the 
same  thing,  and  that  there  be  no  divisions  among 
you.'" 

"By  'giving  God  a  chance,'  I  judge  you  mean  that 
the  scrappers  let  up  a  bit  on  some  things." 

"Well,  yes,"  he  said  hesitatingly;  "that  and  some- 
thing more.  But  here  you  must  not  press  my  words 
beyond  what  I  mean.  However,  I  do  sincerely  wish 
that  some  of  them  would  stop  long  enough  to 
put  their  hands  back  of  their  ears  and  listen.  Maybe 
they  would  hear  this  from  High  Heaven:  'Be  still, 
and  know  that  I  am  God!'  Some  of  these  things  are 
in  plain  violation  of  God's  law." 

"What,  for  instance?" 

"Why,  this  everlasting  suspicion— this  thing  of 
putting  the  worst  construction  on  everything  that 
happens  in  another  synod.  It  is  not  charitable:  it  is 
not  just.  Were  I  to  treat  my  neighbor  that  way, 
men  would  rightly  regard  me  as  an  uncharitable 
monster.  Now  by  what  sort  of  ecclesiastical  leger- 
demain can  that  be  made  to  appear  right  for  a  synod 
which  is  wrong  for  an  individual?  If  you  treat  a 
solitary  mortal  uncharitably,  that  is  bad;  but  if  you 
treat  uncharitably  five  hundred  of  them  in  the  shape 
of  a  synod,  that,  forsooth,  is  good,  schism  puts  a  halo 
around  your  head  for  it,  and  henceforth  you  stand 
with  the  defenders  of  the  faith.  So  it  is.  I  am  an 
old  man:  again  and  again  have  I  seen  men  climb  to 


310  The  Remedy:  An  Interview 

'honor'  on  the  rungs  of  shame.  But  the  worst  part 
of  it  is  that  the  editors  of  church  papers  are  usually 
the  worst  offenders  in  this  respect." 

"I  agree  with  you  in  to  to;  but  to  return  to — " 

"But  the  thing  is  not  only  uncharitable,  it  is  also 
illogical,"  he  went  on,  cutting  off  my  remark.  "Iso- 
lated cases  of  wrong  practice  do  not  prove  an  entire 
synod  guilty.  Practices,  like  children,  are  of  two 
kinds:  legitimate  and  illegitimate.  And,  so  far  as 
I  can  see,  all  synods  have  'weak  sisters'  enough  and 
to  spare.  But  everlastingly  you  hear  the  other 
synod's  faults.  Just  a  few  nights  ago  I  was  sitting 
on  a  porch  with  a  big  man  who  belongs  to  a  little 
synod.  The  conversation  took  this  very  turn.  (You 
know  little  synods,  like  little  men  and  little  dogs, 
make  most  noise.)  Said  I:  'Now  you  mention,  one 
after  the  other,  every  case  of  inconsistent  practice 
you  know  of  in  Blank  Synod,  and  I  will  trot  one  out 
of  your  own  synod  to  offset  each  one  you  present." 

"What  did  he  say?" 

"He  said,  'Good  night,'  took  his  chair  and  went 
into  the  house.  The  next  time  we  chanced  to  meet 
we  discussed  the  high  cost  of  living  with  perfect 
unanimity.  No,  young  man,  it  is  not  fine  for  one 
synod  to  say  to  another:  'Let  me  pull  the  mote  out 
of  thine  eye,'  ere  it  has  pulled  the  beam  out  of  its 
own.  Neither  is  it  safe.  And,  furthermore,  the  synod 
that  does  not  see  its  faults  has  a  beam  in  its  eye. ' ' 

The  talk  was  becoming  intensely  interesting  to 
me.    But  the  stogy  had  gone  out  and  I  had  to  nurse 


The  Remedy:  An  Interview  311 

my  impatience  till  my  Lady  Nicotine  was  cared 
for.  "Well?"  said  I  finally. 

"Well,"  he  gasped,  the  stogy  yielding  reluctant 
obedience,  "well,  there  are  some  more  things  to 
which  the  brethren  should  put  a  stop  for  the  sake  of 
Christ  and  His  Church.  One  of  them  is  the  opposi- 
tion altar.  It  is  one  of  the  most  shameful  and  harm- 
ful things  in  intersynodical  polity:  a  cause  of  grief 
to  our  own  people,  a  stumblingblock  to  the  nearly 
persuaded,  ammunition  in  the  hands  of  sectarian 
opponents,  and  the  delight  of  the  very  old  devil 
himself. ' '  He  paused  for  a  moment,  as  if  his  breath 
were  quite  spent,  and  then  said  in  a  sad  tone:  "Yes, 
my  son,  it  was  the  devil  who  put  the  syn  into  synod. ' ' 

"In  speaking  of  this  so-called  rivalry,  I  have  heard 
leading  men  declare  that  it  actually  promotes  church 
extension  by  keeping  ministers  alert  and  active," 
said  I.  A  few  years  at  reporting  had  taught  me 
where  to  apply  the  match,  and  you  see  I  was  apply- 
ing it  very  deliberately.  "They  allege  that  God  over- 
rules it  for — " 

"Enough,  enough;  more  than  enough!"  exclaimed 
my  old  friend,  throwing  up  his  hand.  "If  God  has 
to  overrule  it,  that  is  proof  positive  that  it  is  bad; 
and  if  preachers  will  do  more  for  their  synod  than 
for  their  Savior,  it  is  a  shame— a  heaven-crying 
shame.  Such  arguments  only  show  how  hard  put 
to  men  are  to  find  a  defence  for  the  dirty  conduct 
that  grows  out  of  the  conditions  which  they  are  per- 
21 


312  The  Remedy:  An  Interview 

petuating.  To  talk  of  the  blessings  of  schism  is 
preposterous,  yet  this  is  the  sum  total  of  this  defence 
which  they  set  up.  Then  look  at  the  speciousness 
of  the  practical  side  of  it.  If  rivalry  be  needed  as 
a  spur,  does  not  the  presence  of  sectarianism  provide 
enough  of  it?  Furthermore,  if  we  had  a  united 
Church,  is  there  aught  in  such  a  federation  of  synods 
to  prevent  them  from  provoking  one  another  to  good 
works?  Nay,  not  that  I  can  see.  But  it  wrings  my 
heart  to  talk  about  these  things.  I  wish  our  laymen 
would  rise  up  in  their  might  and  protest  against 
spending  their  means  for  the  perpetuation  of  mean- 
ness. And,  furthermore,  on  account  of  the  heart- 
aches it  has  caused,  the  feelings  it  has  engendered, 
and  the  opinions  of  the  opposing  synod's  practices 
which  it  seems  to  justify  on  the  part  of  the  pastors 
who  suffer  from  it,  the  opposition  altar  is  one  of  the 
greatest  obstacles  to  any  movement  looking  toward 
unification.  This  is  a  big  land:  why  can't  the  synods 
have  enough  Christian  manhood  to  say:  'Let  there 
be  no  strife,  I  pray  thee,  between  me  and  thee,  and 
between  my  herdmen  and  thy  herdmen;  for  we  are 
brethren'?  At  all  events,  this  preying  on  one  an- 
other, instead  of  praying  for  one  another,  is  one  of 
the  offensive  and  hurtful  things  that  must  be  put 
away.  While  men  are  continually  made  to  smart 
under — " 

"Don't  you  think  polemics  should  be  included  in 
this  list?" 

"Well,  ah— yes,  or — or  no,"  he  faltered  in  evident 


The  Remedy:  An  Interview  313 

embarrassment.  I  suspect  the  good  old  man  him- 
self had  had  a  hand  in  pretty  caustic  controversy 
once  upon  a  time.  "It  depends  upon  what  you 
mean,"  he  explained  "You  see  we  must  'earnestly 
contend  for  the  faith  which  was  once  delivered  unto 
the  saints,'  and  besides,  all  discussion  need  not  be 
disgusting.  But  if  you  mean  defamatory  and  venge- 
ful polemics,  you  are  right.  'Speaking  the  truth  in 
love,'  is  the  rule  which  should  obtain  here.  Love  is 
a  physician  who  sugar-coats  his  pills.  But  I  agree 
with  you:  a  saint  should  not  act  like  a  savage,  stick 
a  quill  behind  his  ears  and  let  out  a  war-whoop! 
There  is  not  much  of  that  any  more,  and  there  ought 
to  be  less.  Noteworthy  is  the  fact  that  recent  iren- 
ics  have  come  from  heads  turning  white  as  the 
almond — aye,  and  among  them  heads  that  once  en- 
gaged in  keen  polemics.  Is  it  that  the  experience  of 
years  clarifies  the  vision?  Is  it  that  hearts  grow 
mellow  as  the  feet  verge  nearer  the  grave?  I  know 
not.  But  the  fact  remains:  pungent  as  the  untimely 
persimmon  was  the  product  of  middle  age;  palatable 
as  fruit  that  is  ripe  is  the  product  of  life's  later 
harvest.  The  young  warrior,  as  he  runs  his  finger 
along  the  keen  edge  of  his  sword,  should  think  of 
this,  lest  he  have  much  to  rue  when  the  shadows 
lengthen  towards  the  grave  and  he  sits  in  the  mel- 
low light  of  the  declining  sun  chewing  the  cud  of 
bitter-sweet  remembrance." 

Then  he  paused  a  few  moments,  and  I  said  noth- 
ing to  break  the  spell  of  reverie. 


314  The  Remedy:  An  Interview 

"Ah,  there  is  much  to  forget  and  much  to  forgive 
on  all  sides!"  he  exclaimed.  "Let  him  that  is  with- 
out sin  cast  the  first  stone.  Aye,  and  in  this  land 
of  divers  races,  there  is  much  that  we  have  loved 
and  cherished  that  shall  have  to  go  into  the  melting- 
pot  at  last.  America  does  not  want  the  German 
church  sans  the  German  language,  nor  the  Scandi- 
navian church  sans  its  language;  but  it  does  want 
the  Lutheran  Church  intact  in  doctrine  and  adapted 
to  environment  in  nonessentials.  Race  peculiarities 
and  preferences  all  may  contribute  and  all  must  be 
ready  to  yield." 

He  mopped  his  brow  with  his  red  bandana,  and 
fumbled  in  his  pocket  for  a  match  for  the  refractory 
stogy.  This  break  gave  me  an  opportunity  to  lead 
the  conversation  back  to  the  matter  in  hand,  or  at 
least  I  thought  it  did. 

"I  am  afraid  we  are  doing  just  what  you  charge 
against  our  author — pointing  out  the  ills  without 
suggesting  a  remedy,"  I  remarked.  "A  little  while 
ago  you  said  the  remedy  is  very  simple,  that  God 
has  a  medicament  in  His  pharmacy  for  every  one 
of  Mother  Church's  ills." 

"Yes,  to  be  sure,"  he  replied.  "As  every  Lutheran 
well  knows,  there  is  but  one  remedy  for  spiritual 
ills,  and  that  remedy  is  the  Word  of  God.  All  the 
rest  is  claptrap.  Now  all  that  is  needed  is  the  appli- 
cation of  God's  Word— Law  and  Gospel.  That  will 
do  the  work. ' ' 

"Yes,  'the  application  of  it,'  that  is,  I  think,  well 


The  Remedy:  An  Interview  315 

and  discreetly  said.  To  be  real  frank  (and  I  trust 
you  will  not  take  umbrage),  it  reminds  me  of  the 
mouse's  proposition  to  bell  the  cat.  The  rub  comes 
so  soon  as — " 

"Not  so  fast,"  he  protested.  "This  is  a  case  in 
which  bells  may  very  easily  be  put  on  the  cats.  It 
is  a  thing  on  which  the  rank  and  file  may  have  some- 
thing to  say— in  fact,  have  the  right  to  say  some- 
thing, and  ought  to  say  it.  Besides,  we  are  really 
dealing  with  servants.  'He  that  is  greatest  among 
you  shall  be  your  servant.'  Young  man,  do  you  thor- 
oughly understand  that?  What  is  a  preacher?  The 
servant  of  a  congregation.  What  is  the  president 
of  a  synod?  The  servant  of  that  body.  What  is  a 
theological  professor?  A  servant  of  synod,  also. 
Now  what  is  the  congregation?  what  is  the  synod? 
Why  you  and  I,  Paul  and  Peter,  Phoebe  and  Gretchen 
are  congregation  and  synod." 

"But  what  of  all  that?" 

"Why,  just  this:  a  person  has  the  right  to  talk  to 
his  servants — to  lay  down  their  duty  and  to  hold 
them  to  it.  Now,  then,  that  is  what  we  of  the  dif- 
ferent synods  should  do.  I  think  the  laymen,  who 
foot  schism's  bill  and  feel  some  of  its  heartaches, 
should  get  up  and  say  something  real  loud.  The 
preachers  who  feel  the  shame,  and  the  smart,  and 
the  sin  of  schism,  and  know  the  remedy,  ought  to 
get  up  and  do  something  real  telling.  Sometimes 
keeping  your  mouth  shut  and  your  ink-bottle  corked 
is  sin.    Yes,  and  you  may  take  this  as  a  proverb: 


316  The  Remedy:  An  Interview 

the  man  who  is  satisfied  with  schism  is  satisfied  with 
sin." 

"But  still  the  question  is,  what  can  be  done?" 

"Never  mind,"  he  answered  testily,  "I  will  come 
to  that  in  due  time.  The  other  day  a  synodical  dig- 
nitary asked  me  this  same  provoking  question: 
'Well,  what  can  be  done?'  I  replied:  'Something 
more  than  grow  callous  by  sitting  around  and  suck- 
ing our  thumbs.'  What?  Did  you  ask  me  if  he 
liked  it?  No,  none  of  them  who  say  they  are  in 
favor  of  unity  and  never  do  anything  to  promote  it, 
like  to  hear  that.  Of  course,  every  man  says  he  is 
in  favor  of  unity.  Here  is  Christ's  prayer  for  one- 
ness. Here  are  the  apostolic  warnings  against  divi- 
sions. So  of  course  they  all  say  they  are  in  favor 
of  unity,  and  perhaps  honestly  think  they  are.  But 
tell  me,  how  can  you  find  it  out  unless  you  ask  them? 
And  then  you  have  only  their  unsupported  word 
for  it." 

"They  are  like  the  father  of  the  little  boy  who 
was  in  here  the  other  day,"  said  I.  "  'To  what 
church  do  your  people  belong?'  "  I  asked  the 
urchin.  "  'Ma's  a  Baptist,"  he  replied,  'and 
dad  he 's  a  Methodist,  only  he  does  n't  work 
at  it.'  " 

"Yes,  that  is  how  it  is  with  these  men  and  the 
cause  of  unity,"  he  commented.  "But  I  have  no 
patience  with  that  sort  of  thing.  God  says:  'Be  ye 
doers  of  the  Word,  and  not  hearers  only,  deceiving 
your  own  selves. '  It  is  high  time  a  lot  of  fine  fellows 


The  Remedy:  An  Interview  317 

quit  deceiving  their  own  selves.  They  don't  deceive 
God,  they  don't  deceive  the  devil,  they  don't  even 
deceive  us." 

"But  they  do  deceive  themselves  and  the  Church 
of  God  suffers  for  it." 

' '  Yes.  But  what  I  am  trying  to  get  at  is  this :  these 
divisions  will  go  on  till  doomsday  unless  something 
is  done  to  put  a  stop  to  them;  and  nothing  is  going 
to  be  done  unless  we  who  actually  want  unity  do  it. 
Officialdom  sees  its  duties  elsewhere.  If  we  do  not 
do  something  ours  individually  is  the  guilt.  We 
can't  hide  behind  a  synod  with  our  sins  of  omission 
or  commission.  Schism  is  sin,  sin  is  personal. 
That 's  all  there  is  to  it." 

Again  Lady  Nicotine  monopolized  his  attention. 

"Yes,"  said  he,  hunting  for  the  broken  thread  of 
his  talk,  "yes,  let  a  man  squirm  as  much  as  he  will, 
the  truth  remains:  schism  is  sin,  sin  is  personal.  No 
man  can  jouk  that.  Now  let  us  try  to  get  our  bear- 
ings: first,  schism  or  division  is  sin;  second,  the 
Word  of  God  is  the  only  remedy  for  division;  third, 
division  continues  on  its  rampage  because  our  lead- 
ers cannot,  or  at  least  do  not,  apply  the  Word  effect- 
ually to  themselves;  fourth,  these  leaders  are  our 
servants,  yours  and  mine,  Paul's  and  Peter's, 
Phoebe's  and  Gretchen's.  Consequently,  the  thing 
for  us  to  do  is  to  fix  it  so  the  Word  of  God,  both  Law 
and  Gospel,  will  be  applied  to  our  servants,  and  that 
specifically  to  the  sore  spots.  Don't  you  see,  it  is 
nothing  more  than  a  common-sense  proposition:  just 


318  The  Remedy:  An  Interview 

fix  it  so  the  error  will  be  rubbed  out  and  the  truth 
rubbed  in." 

"But  how?" 

"Well,  did  n't  I  tell  you  they  are  our  servants?" 

"Yes,  I  understand  that  full  welL" 

"Well,  then,  all  we  need  to  do  is  to  get  to  work 
and  fix  it  that  way.  In  the  first  place,  let  all  the 
synods  unite  in  establishing  a  permanent  conference 
comprised  wholly  of  theological  professors  and  make 
it  obligatory  upon  every  theological  professor  to 
attend  it.  This  body  should  meet  at  least  once  every 
year.  Aside  from  its  permanent  character  and  ob- 
ligatory attendance,  this  should  be  a  free  conference 
to  all  intents  and  purposes.  The  object  should  be 
the  discussion  of  doctrine  and  practice  on  the  basis 
of  God's  Word.  That  will  accomplish  something, 
for  God's  Word  is  a  power  and  He  has  promised  that 
it  shall  not  return  unto  Him  void.  Besides,  when 
you  touch  the  theological  seminaries,  you  touch  the 
future." 

"And  that  done,  what  more?" 

"Why,  in  the  second  place,  a  similar  obligatory 
conference  for  all  the  presidents  of  all  the  syn- 
ods. Only  in  this  case  it  might  be  well  to  broaden 
the  object  and  increase  the  representation.  Be- 
sides discussing  doctrine  and  practice,  it  might 
consider  intersynodical  questions,  publications  and 
movements  in  which  we  might  be  able  to  co-op- 
erate, and  report  to  the  respective  synods;  and 
besides  the  president,  it  might  be  well  to  have 


The  Remedy:  An  Interview  319 

each  synod  elect  a  ministerial  delegate  at  each 
convention." 

"And  then  what?" 

"Well,  in  the  third  place,  I  would  have  as  many 
free  conferences  as  possible  started  to  meet  regu- 
larly, say  semiannually.  It  should  be  the  duty  of 
the  district  synods  to  see  that  this  is  done.  I  think 
that  this  would  do  the  work:  a  conference  of  theo- 
logical professors  at  it  all  the  time,  a  conference  of 
presidents  and  leading  men  at  it  all  the  time,  and 
conferences  of  preachers,  from  Dan  to  Beersheba,  at 
it  all  the  time.  All  we  want  is  God's  truth  and 
church  polity  consistent  with  that  truth.  I  'm  not 
concerned  about  organic  unity." 

"It  strikes  me,"  I  interposed,  "that  we  should 
keep  organic  union  in  mind.  I  agree  with  Dr.  Loy 
when  he  says:  'It  is  the  will  of  the  Lord  that  the 
one  body  of  believers  should  outwardly  manifest 
itself  in  one  body.'  " 

"Yes,  yes,  that's  all  nice  and  good.  Walther, 
Fritschel,  Krauth  and  all  the  rest  of  them  say  that, 
too.  But  why  do  you  not  understand  me?  I  am  not 
concerned  about  union,  because  that  will  take  care 
of  itself  once  we  get  unity. ' ' 

"But  suppose  our  good  professors  and  presidents 
should  deem  the  plan  futile  and  refuse  to  attend 
those  conferences?" 

"What!"  he  fairly  snapped.  "Didn't  I  tell  you 
they  are  our  servants?    Well,  then,   'raus  mit 

'em!  send  them  to  Prester  John's   country,  and 


320  The  Remedy:  An  Interview 

get  servants  who  will  do  it.  Of  servants  it  is 
required  that  they  be  found  faithful.  Now,  has  not 
the  apostle  said,  'Submit  yourselves  to  every  ordi- 
nance of  man  for  the  Lord's  sake'?  And  will  that 
not  apply  to  synod  as  well  as  to  state?  But  is  such 
a  refusal  conceivable  when  the  Scriptures  say,  'As 
every  man  has  received  the  gift,  even  so  minister 
the  same  one  to  another,  as  good  stewards  of  the 
manifold  gifts  of  God?'  Would  it  not  be  ungrateful, 
uncharitable,  haughty,  faithless,  or  cowardly  to 
refuse?" 

"Yet,  for  all  that,  I  can  conceive  how  an  entire 
synod  might  refuse  to  take  part  in  such  work." 

"Then  that  synod  would  stamp  itself  with  the 
brand  of  sectarianism.  Dr.  Fritschel  was  right 
when  he  said:  'To  keep  in  one's  eye  one's  own  little 
communion  above  all,  though  the  Kingdom  of  God 
suffer  thereby,  is  the  real  hall-mark  of  sectarianism.' 
I  think  Paul's  words  apply  here:  'As  we  therefore 
have  opportunity,  let  us  do  good  unto  all  men,  espe- 
cially unto  them  that  are  of  the  household  of  faith. ' 
Here  the  question  is  not  which  synod  is  right  or 
which  is  wrong  in  confession  or  practice.  Each  must 
believe  it  is  right.  But  the  question  is  whether  the 
synod  that  is  right  is  doing  its  full  duty  towards 
synods  that  are  wrong.  If  a  synod  has  gone  down 
from  Jerusalem  on  the  Jericho  road,  fallen  among 
thieves  and  been  left  half  dead,  isn't  it  high  time 
that  the  others  quit  walking  by  on  the  other  side, 
like  haughty  priest  and  callous  Levite,  and  stop  to 


The  Remedy:  An  Interview  321 

pour  oil  and  wine  into  the  wounds?  Right  here  a 
little  Samaritanism  would  not  come  amiss.  Ortho- 
doxy without  charity  is  a  heartless  religion — a  mon- 
strosity." Then  he  paused  a  moment,  and,  as  he 
pulled  out  his  bandana,  added:  ''But  that  reminds 
me  of  something — something  important." 

The  old  minister  was  perspiring.  He  had  been 
in  dead  earnest  and  eloquent  withal.  In  his  younger 
days,  I  imagine,  he  was  one  of  the  kind  that  break 
all  the  rules  that  were  ever  made  for  preaching,  and 
obey  them  all,  just  as  suits  their  purpose.  But  I 
opine  he  always  made  his  point,  and  that  the  com- 
mon people  heard  him  gladly.  Now  that  he  had 
wiped  his  face,  he  adjusted  his  spectacles,  and 
continued: 
"This  is  really  a  very  important  point,  and  yet  it 
almost  slipped  me.  'Tis  a  trick  age  plays  a  man. 
What  I  have  in  mind  is  charity  in  these  proposed 
conferences.  The  dominant  desire  must  not  be  to 
obtain  victory,  but  to  get  at  the  truth.  Luther  had 
the  right  idea.  I  think  I  can  quote  him  verbatim. 
'We  must  forget  the  strifes  and  stings  of  the  past,' 
he  says,  'and  strive  for  unity  with  patience,  meek- 
ness and  kindly  colloquies,  but  most  of  all  with 
prayer  to  God  the  Father,  who  is  the  author  of  all 
concord  and  love. '  But  I  have  no  fear  of  the  result. 
God  can  bless  us  beyond  our  expectations.  Now  I 
am  sure  that  if  all  the  synods  establish  a  joint  con- 
ference for  theological  professors,  another  for  their 
presidents  and  leading  theologians,  and  provide  free 


322  The  Remedy:  An  Interview 

conferences  for  all  the  pastors,  why— or  is  there 
anything  else  in  this  connection  that  you  can  think 
of?" 

"Yes,  I  think  one  theological  magazine  to  a  lan- 
guage would  be  a  big  help." 

"Really,  that  is  a  capital  idea,"  he  ejaculated. 
"Such  a  magazine  would  be  an  open  forum.  We 
would  get  the  views  of  representative  men  of  aU 
synods. ' ' 

"Yes,  and  it  would  be  a  live  wire,  too.  You 
wouldn't  have  to  make  preachers  take  it:  it  would 
take  the  preachers." 

"An  intersynodical  magazine  of  that  character 
would  do  much  for  the  cause  of  unity.  And,  further, 
I  think  the  editors  would  welcome  such  a  consolida- 
tion. As  it  is,  they  each  have  a  few  readers,  and 
they  consist  of  men  who  agree  with  them  in  t  o  t  o. 
They  never  reach  the  rest.  And  so  far  as  responsi- 
bility goes,  each  synod  need  only  be  responsible  for 
its  own  contributions.  'Twould  be  like  an  intersyn- 
odical conference.  This  thing  appeals  to  me  strongly. 
But—" 

The  stogy  was  out  again.  I  can  readily  pardon 
an  old  man  for  smoking,  for  he  has  tailed  over  from 
a  day  when  that  was  a  common  practice;  but  it  is 
hard  to  forgive  an  old  man  for  smoking  stogies  when 
he  has  run  so  far  on  life's  way  that  his  breath  is 
quite  spent.  He  should  smoke  cigars:  they  stay 
lighted  better  and  look  more  dignified. 

"But,"  he  gasped,  the  ignition  performed,  "you 


The  Remedy:  An  Interview  323 

must  not  grow  faint-hearted  or  uncharitable  if  op- 
posed. Schism  has  Samsons  who  cannot  understand 
how  a  man  can  attempt  to  promote  the  concord  and 
prosperity  of  the  Lutheran  Church  as  a  whole  with- 
out being  disloyal  to  that  part  to  which  he  belongs. 
'Tis  the  logic  of  their  position  without  the  charity 
of  their  profession.  That  is  why  schism's  halo  is 
the  Church's  shame.  I  am  an  old  man  standing  on 
the  verge  of  the  grave,  but  ere  I  go  hence  I  want  to 
say  this  to  the  coming  generation:  He  serves  his 
synod  best  who  serves  the  Church  best." 

The  clock  struck  nine.    He  rose  and  picked  up 
his  hat  and  cane. 

"I  hope  you  will  see  your  way  clear,"  said  he,  "to 
add  to  your  book  a  treatise  on  the  remedy  for 
schism." 

"I  will  consider  it  seriously  and  prayerfully,  I 
assure  you.    I  appreciate  your  kindness." 

"If  our  men  will  only  get  down  to  it  in  dead 
earnest,"  he  said  on  parting,  "establish  these  con- 
ferences for  theological  professors,  presidents  of 
synods,  and  for  pastors,  launch  an  intersynodical 
magazine  in  each  language,  and  then  just  keep  at  it 
all  the  time,  I  am  sure  that  in  a  little  while,  say  a 
hundred  years,  our  Lutheran  hosts  in  this  land  will 
be  practically  one." 

I  think  the  old  minister  was  about  right. 
What  do  you  think? 

The  End 


FNALLY,  brethren,  farewell.  Be  perfect,  be  of 
good  comfort,  be  of  one  mind,  live  in  peace;  and 
the  God  of  love  and  peace  shall  be  with  you.— 
II  Cor.  xiii.  11. 


(324) 


INDEX 


(325) 


INDEX  LEARNING  turns  no  student  pale,  yet 
holds  the  eel  of  science  by  the  tail— Pope. 


(326) 


@®@©*S£S03®S5SSS*§> 


WHAT  DR.  MARTIN  LUTHER  SAYS 


Gather  up  the  fragments  that  remain,  that  nothing  be 
lost.— St.  John  vi.  12. 


Page 

ABOMINATION,     in     holy 
place  200 

Absolution,  who  receives 175 

in  case  of  necessity 158 

Actor,  God  disguises  himself 

like  an 81 

Accuracy,     history     demands 

the  greatest  134 

Adam,  God  blamed  by 117 

Eve  named  by 171 

a  grief  spared 77 

wretched  children  of    .115,  171 

the  old,  faith  mortifies 94 

Adiaphora  _ 140-141,  182 

Administrators,         ministers 

are 157,  159 

Church  needs  158 

Adornment,  woman's  best 85 

Adultery 41 

Adventists,       Seventh       Day, 

Scripture  is  against 51 

Advice,  to  one  in  bad  business     38 

.a:  sop,  existence  of 64 

fables  of  63-65 

Affliction,  hard  to  decipher....    62 

a  sweet  comfort  in 114 

war  humanity's  great 172 

Agnosticism,  in   religion. .179-180 
Agriculture,  work  commanded 

by  God   69 

a  fine  calling- 66,  188 

hath  great  hope 66 

Altar-fellowship,  forbidden.... 

58,  100-102 
Altar,  Sacrament  of  the.    (See 
Sacrament.) 


Page 

Anecdotes — 
Battle   Hymn   of   Reforma- 
tion        65 

Connt  of  Thuringia 274 

Farmers  of  Holsdorf 189 

Farmer  and  Weather 164 

An  Indolent  Priest 274 

The  Wedding  at  Torgan 231 

A  Filthy  Priest 184 

Angels,  guardian  272 

God  not  responsible  for  bad  117 

Anger,  wit  is  whetted  by 132 

Animals,  dog  is  most  faithful 

among  63 

deer  79 

hog  63 

ox  and  ass 68 

most  dangerous  76 

more     are    beneficial     than 
harmful    79 

Antichrist,  what  must  be  un- 
derstood by  the  term. 197-198 

marks  of  202 

seat  of  202-203 

has  been  revealed 195 

need  of  warning  against....  192 
Book  of  the  Generations  of  192 

Ape,  God's  „ 35 

the  demi-monde's  85 

fable  of  the 249 

Apostle,  the  devil's 194 

Apostles,    Lutheran    doctrine 
identical  with  teaching  of  124 

Apostles'  Creed,  the  Histo- 
ria   His  t  or  iar  n  m....     92 
origin  of 90 


21 


(327) 


328 


What  Dr.  Martin  Luther  Says 


Pag-e 
Apostles'  Creed — Concluded 
Lutheran    doctrine    accords 

with  124 

Apple,  wormy,  illustrates  de- 
ceptive wealth 188 

Apollonia,       St.,       petitioned 

against  toothache 276 

Architect,   the   great 80 

Arguments,   confusing-  secta- 
rian     129 

shaky  Anabaptist  176-182 

ridiculous  Papistic 117 

Arians,  Nicene  Creed  opposed 

to    91 

Aristotle,  saying-  of 262 

Army,  victory  not  always  to 

larg-est 173 

Arrog-ance,  Papal  .117-118,  200-203 

sectarian  106,  109 

infidel  166 

Art,    ecclesiastical 260-261 

Arts,  astrology  not  one  of  the 

liberal  262 

printing-  one  of  the  greatest     34 

Abs,  an  example  for  man 68 

a   Christian   should   not   be 

buried   like   an 74 

Astrology,   idolatrous   to   put 

faith  in  69 

no  foundation  for 262 

Esau  and  Jacob  inexplicable 

to    263 

Athanasius,  Creed  of 91 

Atilia,  St.,  Papal  eye-doctor..  276 

Audacity,  Papal 203 

sectarian  105-106,  109 

agnostic  165 

Augsburg,  Confession  of 93 

in  what  sense  understood  .  123 

Author,  of  Bible 89 

of  history  134 

of  2Bsop's  Pables 64 

Authors,  who  defame 135 


Pag* 
Authors — Concluded 

who  are  given  to  scurrilous 

polemics  213 

who   claim  Pope  is   earthly 
god 201 

O  ABES,   love  for 272 

"    exercise  of  273 

must  be  baptized 125 

can  have   faith 176  178 

unbaptized  180 

Ball,  gun  and  cannon 172 

Banishment,    meet    for   trust 
promoters  37 

Baptism,  what  it  is 49 

Christ  speaks  in 178 

Infant 176-180 

Adult  "Believers'  "  176 

in  case  of  necessity 158 

Baptists.  (See  Immersionists.) 

Beard,  original  sin  like 163 

Beasts,  should  be  given  con- 
siderate treatment  63 

harmful  and  beneficial 79 

the  most  dangerous 76 

why  there  are  harmful 79 

Beauty,    of  flowers 75,  115 

of  storm 42 

of    garden    for    pious    chil- 
dren    268 

Bee,     Christ's     enemies     like 

furious    166 

Beer,     the     man     who     first 

brewed    229 

the  devil  has  spoiled  all 229 

Germans'    intemperate    use 

of  229-236 

a  good  swallow  of 241 

Beggars,  God  sometimes  wears 

garb  of  81 

one  source  of 68 

worthy  and  unworthy 220 

Believers,   are   anointed _.  155 

priesthood  of  153-154 


Index 


329 


Page 

Believers — Concluded 

are    kings 154 

Bequests,  for  education 277 

Bereavement,   consolation  in  113 

Bias,   in   history 134 

Bible,  is  God's  Word 89 

preacher       dare       proclaim 

nothing-  else   108 

not  a  confession  of  faith.... 

122,  126 
its  doctrine  may  be  put  in 

other  words  126 

denounced    as    heretical 118 

wealth   of   comfort  in 89 

like  an  orchard 89 

Pope  and  his  church  claim 

to  be  over  the 200,  203 

Bmser's     attitude     towards 

the  118 

(See     also     Scripture     and 
Word.) 
Bible,  Lay,  Catechism  is  real    92 

Bigotry,    Papal    198 

sectarian  106 

Bird,  pious  ruler  is  a  rare....    41 
Birds,  temptation  illustrated 

by 119 

do  not  worry 71 

their  distrust  72 

illustrate    linguistic    differ- 
ences     191 

Ood's  expense  in  feeding...     70 

Blackguard     170 

Blasphemy,  diabolical 253 

Papal    200 

sanctimonious    116 

Blindness  of  unbelievers 166 

Body,  influence  of  mind  on....  185 

must   not   injure 185 

diseases  of  115 

shall    live    again 75 

Bohemians,  a  blunder  of 244 

Books,  Catechism  superior  to 
the  Fathers'  93 


Pag* 

among  the  best 64 

scurrilous    213 

of   the   Pope   and   his  lick- 
spittles   _ 201 

Boor,  when  the  farmer  is  no    67 

Booze,  a  German  idol 230 

Boys,  God's  claim  on  bright..  277 
Bread,  God  turns  sand  into..     70 
idlers  should  not  be  given  .  220 
Bread    and    wine,    not    mere 
symbols     in     the     Sacra- 
ment     57,  58,  102 

Sacramentarians  have  only  102 

Brewers,  patron  saint  of 275 

Bride,  Luther  gives  away  a  .  223 

Bridegroom,  prayer  for  a 223 

Builder,   the    Master 80 

Bullet,   the    death-dealing 172 

Burden,  prosperity  often  a  ...     38 
Burial,  ceremonies  connected 

with  74 

Burial-places,  ancient 74 

Business,    big    and    oppress- 
ive    36-37 

CJESAB,    Christ    above 110 
Call,  congregation's,  min- 
ister is  made  by  the  158,  160 
only        qualified       persons 

should   be    given 153 

no   one   should  exercise  of- 
fice without   157,  159 

Call,  the  Gospel 253 

Calvinists,  Lutherans  cannot 

commune    58 

(See  also  Conversion,  Elec- 
tion, and  Predestination.) 
Canaanites,  what  is  meant  by 

affiliating  with  107 

Caprice,   may   not    deal   with 

child    according   to 207 

Cares,  unhappy  on  account  of    71 

he  is  a  lord  who  has  no 81 

what  makes  them  easy  71,  211 


330 


What  Dr.  Martin  Luther  Says 


Page 

Carlstadt,  a  vagary  of 116 

self-will  of  105 

Cat,  fun  for 871 

Catechism,   Is   sun  of  Chris- 
tian doctrine  92 

surpasses  works  of  Fathers    93 

as   a   touchstone 98 

should  he  appreciated..- 92 

must     he     taught     lay    the 

Church    92 

Caterpillar,  type  of  devil 124 

Catholic,    Lutheran    doctrine 

is  that  truly „ 124 

Camphellites,     their     conten- 
tion ahout  creeds 121-131 

their  opposition  to  human 

names  _ 121 

find  theology  easy 131 

their  "Believer's  Baptism"  176 
take  a  position  on  Baptism 
that    leaves    nothing-    se- 
cure   179-180 

Canons,  papal,  character  of....  198 

condoned  fornication 41 

snares  for  conscience 141 

infractions  punished 198 

Cannon,  suggested  hy  devil..  172 

Carpers,    ecclesiastical 182 

Cause,  courage  imparted  hy  a 

good 178 

Ceremonies,    danger    in    uni- 
formity   _ 140 

may  hecome  snares 141 

in  connection  with  hurial....    74 

such  as  foot-washing' 181 

Cemeteries,   origin  of 74 

hest   ornaments  for 74 

Chapel,    where   the    devil   lo- 
cates a  35 

Charity,     is     considerate     of 

others   233 

farmers'  lack  of 67 

gambling  always  against       168 
should  pray  for 288 


Page 
Chastity,  the  dance  a  foe  to..  364 

a  man  dangerous  to 48 

Chef,  God  as  a _ 79 

Child,  obedience  of „ __  866 

dancing  of   _ 864 

may  not  do  as  you  please 

with  your  876 

we  act  like  a 116 

has   happiest  life.._ 878 

must    hecome    a    child    to 

teach  a  _.  866 

Children,     great     sacredness 

ahout  little  _...  878 

kingdom  of  God  belongs  to 

little    _  178 

faith  of  176-178 

pious    866 

Luther  preaches  to 136 

how  to  preach  to 866 

should  he  taught  Catechism     98 

should  study  diligently 266 

school     attendance     should 

be  compulsory  on _ 174 

should  not   be  sent  to  un- 
christian schools  . — _..  174 

unbaptized    _ 180 

defective,  main  cause  of....    68 

punishment  of 277 

those  slain  by  Herod 177 

Adam's  wretched  115,  171 

we  are  but  lisping 116 

Chiliasm,  a  deceptive  dream  144 

a   dangerous   doctrine 145 

Christ,       Athanasian      Creed 

sets  forth  Divinity  of 91 

"for    us,"     cardinal     state- 
ment in  the  Nicene  Creed    90 

our  life  75 

in  the  heart 86 

in  the  Sacrament .215-216 

has  transmuted  death  into 

life  115 

His   resurrection   the   ear- 
nest of  ours 75 


Index 


331 


Page 
Christ — Concluded 

■peaks  In  Baptism 178 

•wants  little  children 178 

gave    Keys    to    whole    con- 
gregation    152 

present  in  Lord's  Supper.... 

57,  58,  10S,  215 
is  coequal  with  the  Father  91 
will  have  foes  till  end  of 

time     146 

His    enemies    like    furious 

bee  _  166 

His  kingdom  not  earthly....  145 
prevails   against   the   devil 

35,  119 
representations  of  Him  not 

sinful    _ 261 

worship   outside   of 150 

what  He  calls  being*  chosen  254 
Predestination  solved  in....  251 

fidelity  to   110 

mechanical   obedience   to....  182 

must  be  confessed 122 

denial   of  teacher   may  in- 
volve denial  of 122 

gave    object   lesson   in    hu- 
mility     181 

His    Divinity    attacked    by 

insolence    165 

His  merit  obscured  by  pur- 
gatory       147 

Pope  defames 198 

monk's    cowl    preferred    to 

blood  of  274 

Pope  denies   efficacy  of  in- 
carnation   201,  202 

Pope    claims    to    be    vice- 
gerent of  200 

Pope  altered  Testament  of  199 

Pope  is  adversary  of 194 

Second    Advent    of 195 

will    not    set    up    corporeal 
kingdom  145 


Page 
Christians,  have  all  spiritual 
treasures  in  common  155,  158 

are  anointed  155 

are  kings  and  priests 154 

all  are  priests  but  not  pas- 
tors     159 

have     office     of     ministry 

without  pay  175 

their  only  sanctuary 53 

must  teach  the  Word 156 

not  bound  by  Moses _    52 

are  free  where  Word  does 

not  bind  51-52 

should  live  like  sojourners  189 

must  not  grieve 114 

are  lords  over  death 154 

Antichrist  is  among  the  203-204 
must    guard    against    Mil- 

lenarianism  144 

Church,  what  it  is 97-99 

the  primitive   and  the  Lu- 
theran    124 

doctrine  of  152-160 

the    representative 159 

being    reviled    sign    of   the 

true  213 

must  strive  for  unity 321 

how  Satan  torments  under 

gnise  of  108 

the    language    question    in 

the  243-245 

women   to   keep   silence   in 

the  153 

should  assist  indigent  stu- 
dents    277 

Papists  subject  Bible  to....  118 
Pope  multiplies  sin  in  the  196 

the  building   265 

pictures  in  the 260-261 

devil    erects    chapel    beside 

the   35 

Cicero,  an  expression  beyond 

him    171 

Cities,  the  shame  of 41 


332 


What  Dr.  Martin  Luther  Says 


Page 
Clergy.     (See  Ministers,  Pas- 
tors, and  Preachers.) 

Clothes,    decency   and 85 

religion   and   118 

"holy  and  consecrated" 54 

Colloquies,  unity  promoted  by  321 

Colt,  Pable  of  Wolf  and 64 

Combines,    organized   to   ruin 

competitors   36 

justice   defeated   by 39 

individual  responsibility  in    38 
Government      should      sup- 
press         37 

Comfort,  in  lord's   Prayer ....     92 

Bible   has   wealth   of 89 

even   winter    speaks    words 

of  187 

Commandments,     God's,     are 
the     B-octrina     Doc- 

trinarum    92 

the   Pope's 196,  198 

Commodity,  Borne  has  turned 
the  Lord's  Supper  into  a  199 

Communion,  the  Holy 57,  182 

(See    also    Sacrament.) 
Communion,  Open,  a  shocking 
practice    for    a    Lutheran 

58,  100 
a  matter  of  no  moment  to 

sects  58,  102 

Communism,  not  commanded  276 

Competition,  unfair  36 

Compromise,  doctrinal 

106,    110,    150,    162,  204 
Compulsion,  military  and  ed- 
ucational   173-174 

Concord,    the    truth    perpetu- 
ates     124-125 

Lutherans      would      gladly 

preserve     105 

we   should   strive  and  pray 

for   321 

must    not    be    obtained    at 
cost   of   truth 109 


Page 

Conduct,  a  man's  toward  Gos- 
pel      254 

at  funerals  73 

Confession,  the  Augsburg. 93,  123 
Confessions,  of  the  Lutheran 

Church    89-93,  123 

we  must  teach  the  doctrines 

of   124 

errorists  have  necessitated  126 
(See  also  Creeds.) 
Conferences,  learned  preacher  247 

for  the  sake  of  unity 321 

Confidence,  a  patient's 185 

Confiscation,    a    just    punish- 
ment for  combines 37 

Congratulations,    wedding 223 

Congregation,  the  Keys  given 

to  the  152 

call  given  by 158 

must   have   an   administra- 
tor    157-158 

Conscience,  a  bad  and  a  good     37 
happiness  only  in  a  good....    38 
firmness   necessitated   by....  110 
trust  tactics   are  against. ...    38 
rhetoric  cannot  vanquish....  106 
Consolation,  in  bereavement..  113 
Contentment,   happiness   piv- 
ots on  81 

universal  lack   of 188 

Control,  of  body 185 

of  big  business 37 

of  liquor  traffic 233 

Controversy,  necessitates  ex- 
position      126 

forms   of  expression  and....  190 
Conversion,  doctrine  of. ...245-248 

Israel's  196 

no    postmortem 148—149 

Corn  and  wine,  marvel  of 66 

Corporations,  objectionable  36— 38 
Corpse,  thoughts  in  presence 

Of  73 

Cotta,  Ursula,  a  saying  of...  171 


Index 


333 


Page 

Couch,  the  grave  is  a 74 

Councils,     the     Ancient,     Lu- 
theran   doctrine     accords 

with  124 

Courage,  right  gives 173 

ground  for    114 

preacher  must  have 108 

Covetousness,  dissatisfaction 

of  188 

of  humanity  42 

of  farmers  67 

of  gamblers   168 

oi   Dig  business 36 

Cowboy,  St.  Wendelin  is  ev- 
ery man's  275 

Cowl,  a  superstitious  use  of-  274 
Creation,    harder    to    believe 

than  Real  Presence 215 

explained  by  Moses 72 

Creatures,  origin  of 72 

use  of  188 

medicine  one  of  God's  good  116 

Creed,   the   Apostles' 90 

the  Nicene  90 

the  Athanasian  91 

the  Bible  is  not  a 122,  126 

(See  also  Confessions.) 
Credo,  we  say  c  1  e  d  o  for..  116 
Creeds,   imperative   necessity 

of  126 

Critics,  a  bellicose  tribe 212 

Crucifixion,      representations 

of  261 

Crying,  of  babies 273 

Culture,  physical   263 

Cup,    Pope    robbed    laity    of 

the  199,  200 

Custom,  ancient,  in  repeating 

the  Nicene  Creed 91 

an  ancient  German 231 

Customs,     best     if    there     is 

diversity  of  140 

dare  not  become  laws....l40-141 
in  connection  with  burial....    74 


Page 

DANCE,  public   264 
the  childrens'   264 

Dancers,  patron  saint  of 275 

Danes,  language  of 244 

Danger,  from  devil      108.  173,  180 

from  flesh  264 

from  world  264 

from  sects  107,  126 

from  Papists   203 

Days,    New    Testament    doc- 
trine of  50 

one  no  better  than  the  other    52 
necessity  demands  fixed.. ..52-53 

the  hallowing  of 53 

Dayspring,  the 66 

Dead,  earth  not  revisited  by 

the  40 

reverent    burial    should    be 

given  the   Christian 74 

would  not  recall  the  sainted  114 
where  primitive  Christians 

buried  their  74 

Death,  kinds  of 114 

ever  at  our  heels 73,  172 

no  conversion  after 148-149 

Christ  has  overcome 75,  114 

Christians  are  lords  over....  154 

is  but  a  servant  now 115 

Decalogue,  world  is  inverted    42 
Deer,   how   God   has   fitted  it 

out  79 

Defamers  135,  212,  213 

Defectives,  marriage  of 68 

Definitions,  verbal  differences 

in   190 

Degree,  devil  has  no  doctor's    35 
Delight,  real  joy  and  childish    86 

Delusion,  a  horrible 274 

Demi-monde,  aping  the 85 

Demons,  God  not  responsible 

for   117 

Demosthenes,     a     phrase     he 
could  not  coin 171 


334 


What  Dr.  Martin  Luther  Says 


Page 
Denial,     of     Christ     and     of 

teachers  122-123 

Dentist,  St.  Apollonia  is  the 

Papal  276 

Despair,  Predestination  and     248 

Devil,  God's  ape _ 35 

has  great  experience.- 35 

tempts      under      guise      of 

Church    _ - 108 

tempted   Christ   himself 119 

tempts  with  election —  248 

tavern  of  _ 171 

enemy  of  Christian  schools  173 
chuckles  at  Anabaptist  rea- 
soning'    180 

firearms  suggested  by 172 

has  spoiled  all  beer 229 

caterpillar,  a  type  of 124 

flies  are  images  of 184 

ways  to  rout  the 119 

how  Luther  would  smite  the      5 

Christ  prevails  against 35 

is  originator  of  Papacy 197 

papal    leaders    are    mouth- 
pieces of  .— 200 

Devil,  the  drink _ 229-236 

each  country  has  its  own....  230 

Diogenes,  an  opinion  of 76 

Diseases,  the  many  hinds  of  115 
Dissatisfaction,   of   covetous- 

ness 188 

Distrust,  an  illustration  of  72 
Divines,  antagonistic  in  faith  104 
Divisions,  responsibility  for.. 

105,  126 
Doctor,  when  the  farmer  is  a  67 
Doctors,   of  poor  pupils   God 

often  makes  great 277 

Doctors    of   Divinity,   flowers 

must  be  our 115 

Doctrine,  the  Bible  is  rich  in    89 

the  sum  of  Christian 92 

touchstone  of  true 92,  108 


Page 
D  octrine — Concluded 
we     must     be     certain     of 

the  _ ......108,  124 

must  guard  against  false   92,  126 
irrespective    of    person    we 

must  confess  the 122 

identical  with   God's   Word 
and   primitive    Church   is 

Lutheran    _ 124 

not  responsible  for  sects  is 

Lutheran    — 117 

denial    of    teacher    may   be 

denial  of 122-123 

Papists    should    be    put    to 

shame  with  their  own 203 

Dog,  a  faithful  animal 63 

Donkey,  God  can  use  a 121 

bad  venture  for  a 103 

Dread,  Predestination  works.. 

248,  251 
Dream,  Chiliasm  a  deceptive  144 
Dress,   objectionable  female..    85 

as  part  of  religion 118 

Papal   superstition   in   con- 
nection with 274 

Drink,  water  is  noblest 73 

intoxicating    229-236 

ruin  wrought  by 230-231 

Germans  given  to 230 

preachers  oppose  ruin  caused 

by  230,  236 

personal  liberty  in  connec- 
tion with  .233,  241 

regulation  of  traffic  in 233 

Drugs.     (See  Medicines.) 
Drunkenness,  in  Germany.  229-232 
Duerer,     his     preference     in 

paintings    138 

Dunkards,  their  theology 131 

their  baptism 175-180 

their  foot-washing 181-182 

their  garb  118 

meet    occupation    for    some 
theologians  of  the 183 


Index 


335 


Page 

Dust,  man  made  of _ 170 

Dutch,  the  full 230 

EARTH,  man  to  subdue  the    69 
one  of  the  sweetest  pleas- 
ures Of 171,  217 

God    compounds    medicines 

of  185 

Education,  bequests  for 277 

child's  right  to  an 276 

compulsory  173 

devil   is   the   foe   of  Chris- 
tian    174 

Egg,  marvel  of 72 

Egotism  212 

Election  248-255 

man's  conduct  in  relation  to  254 

in  view  of  faith 255 

of  this  or  that  man.,. 252 

God  not  to  be  blamed  in  .252,  253 
Emergency,    acts    of    laymen 

In  cases  of 158 

Emperor,    man    without    care 

is  an  81 

Emser,  his   attitude  towards 

Bible   118 

England,  Germany  is  related 

to   244 

English,  in  the  Church 244-245 

Envy,  a  common  sin- 188 

Erasmus,  St.,  patron  of  mis- 
ers      275 

Ernst,    Count    of    Mansfeldt, 

anecdote  of  65 

Error,  even  crassest  finds  ad- 
herents     116 

sects  exalt  their 105 

sects  exist  for  the  sake  of 

their 106 

Esau  and  Jacob,  astrological 

case  of  263 

Eugenics    68 

Evasion,  theological 

125,  129,  147,  199 


Page 

Eve,  name  of 170 

Evil,  the  social 41-42 

Example,  injury  of  bad 41 

ox  and  ass,  man's 68 

Examples,  Papists  should  be 
put  to   shame  with  their 

own    203 

Excitement,  speaker  aided  by  132 
Exercise,  preserves  health....  263 

the  baby's  273 

Exhortation,    the    Bible    con- 
tains much 89 

Exile,  trust  magnates  deserve    37 
Experience,        an        exacting 

teacher   78 

Extortioners,     combines     and 

trusts  are  36 

Eye-doctors,  papal  276 

Fable,  of  Ape  and  Wood- 
chopper  249 

of  Colt  and  Wolf „.„.64-65 

of  Wolf  and  Sheep 105 

Pables,  reason  for  inventing  .     64 

value  of  .Stoop's 64 

Paith,  what  it  is 94 

election  in  view  of 255 

children's  176-178 

the  Infant  St.  John's 177 

not  visible  176 

might  of 115 

firmness  of,  not  obstinacy..  110 
relation  of  good  works  to. .94-95 
some  mean  work  when  they 

speak  of  180 

perseverence  in  255 

ceremonies    must    not    be- 
come articles  of 140 

Pope  makes  articles  of 200 

Familiarity    breeds    indiffer- 
ence       66 

Famine,  war  worse  than 172 

Farmer,     weather     regulated 
by  a  164 


336 


What  Dr.  Martin  Luther  Says 


Page 
Farmers,  fine  calling  of.. .66,  188 

covetonsness  of 67,  188 

ingratitude  of 67 

unworthiness  of 67 

Farming,    a    divine    employ- 
ment      69 

Father,  God  our 71 

revealed  in  Christ 248 

Fathers,    Chnrch,    Catechism 
excels  the  works  of  the  .     93 

Panltfinders  164,  212,  255 

Fees,  experience  exacts  heavy     78 
not     charged     for     Divine 

treasures    175 

Fellowship,  wrong  Church 

58,  100-110 

pnlpit    104 

altar    58 

when  most  dangerous 107 

purchased  at  cost  of  Word  106 
what    follows    when    prin- 
ciple is  ignored 107 

a  righteous  conscience  will 

not  permit  110 

Fetters,  Church  customs  must 

not  become 140 

Fields,  plentiful  yield  of  .71,  188 
Fidelity  to  Christ  and  teach- 
ers   -  .  122 

Filthiness,  a  certain  priest's  _  184 

Fingers,  the  farmer's 67 

Firearms,  the  devil  suggested  172 

a  grief  spared  Adam 77 

Firmness  in  the  faith 106-110 

Flatterer,  the  76 

Fleas,  priest's  regard  for 184 

Flesh,  dance  is  of  tfie 264 

Fly,  image  of  devil  and  here- 
tics    184 

Flower,  life  is  like  a 75 

Flowers,  must  be  our  Doctors 

of  Divinity 115 

Foreknowledge,  God's  255 

Foreordination  248-255 


Pag. 

Food,  provided  by  God 42,    71 

supply      manipulated      by 

man  36-37 

Fools,  good  fortune  makes. .38,  164 

God's  secrets  sought  by 248 

Foot-washing,     what     Christ 

taught  by 181 

not  part  of  Lord's  Supper....  182 

a  bath  preferable  to 181 

Fornication  41 

Fortune,  swollen  37 

slaves  of 37 

strong  legs  required  by 38 

fools  made  by 164 

Fowls.     (See  Birds.) 

French,  the  172 

Frost,  language  of 186 

Fund,  students'  beneficiary....  277 

Funerals   73-74 

Fury,  illustration  of  blind 166 

GAMBLERS  168 
Game,  war  is  a  losing 173 

Garb,  no  religion  in 118 

God  sometimes  wears   beg- 
gar's     81 

superstition  with  reference 

to    274 

Garden,  for  pious  children 268 

Genealogy,  the  Antichrist's..  192 
German,      would      not      limit 

preachers  to   244-245 

High  German,  not  real 244 

Germans,  reform  needed  by     229 
Germany,  England  related  to  244 

drunkenness  in 229—232 

first  brewer  a  pest  to 229 

a  shame  of 230 

swill  is  the  devil  of 230 

Ghost,  Holy,  Bible  is  the  work 

of   89 

works  through  Baptism. 178 

regenerates   49 

renews   63 


Index 


337 


Page 
Ghost,  Holy — Concluded 

gave  manifold  tongues 245 

Ghosts,  there  are  no 40 

Gift,  a  good  wife  is  God's....  223 
a  prudent  physician  is  God's  185 

printing  is  a  great 34 

sleep  is  a  divine 66 

a  good  one  for  God 113 

Gifts,  the  Gospel's  are  price- 
less    175 

Giving,  to  Church 175 

to  education  277 

to  neighbors  67,  222 

to  tramps 220 

Gloom,  God  is  foe  to  all 169 

Glory,  woman's  chief 171 

God,  derivation  of  word 72 

operates  through  means 

116,  178 

our  Father 71 

His  love  precedes  ours 272 

creates  the  clean  heart 63 

His  promise  is  universal....  252 
why  He  elects  certain  per- 
sons    252 

creative  word  of 72 

His  expense  in  feeding  the 

birds 70 

bestows  abundant  food ....71,  186 

is  ever  working  wonders 66 

wills  that  we  be  merry 188 

retains  sea  by  wall  of  sand  213 

gives  the  harvest 42,    71 

turns  sand   and  stone  into 

bread  70 

provides  raiment  115 

speaks    through    snow    and 

ice 186 

can  speak  through  a  donkey   121 

made  medicine  185 

works  at  all  trades 79 

promotes  Gospel  by  art  of 

printing  34 

is  our  steward 71 


Page 

God — Concluded 
everyday  miracles  of  .65,  66,    70 

works  like  a  compositor 62 

is  a  builder 80 

may  be  served  everywhere  210 
promises  blessing  to  obedi- 
ent children  _ 266,  268 

consoles  114 

wishes  us  no  harm 72 

is  not  unjust 180 

mitigates  our  punishment.... 

69,     79 
delights   in   preparing   sur- 
prises    223 

smiles  at  the  learned  cler- 
ical conferences  247 

is  pleased  by  a  clean  joke....  169 
needs  pastors  and  rulers....  277 
not  cause  of  sectarianism..  117 
a  doctrine  that  makes  men 

angry  at  253 

some  men  invent  a 150 

is  not  mocked 65 

devil  is  ape  of 35 

a  good  gift  for 113 

a  stench  in  the  nostrils  of  85 
papal    reasoning    makes    a 

sinner  of 117 

Antichrist  sits  in  temple  of  202 
Papists  claimed  Pope  is  an 

earthly     200-201 

Pope   exalts   himself  above 

198-200 
purgatory  depreciates  grace 

of  148 

God's  Word.  (See  Bible,  Scrip- 
ture, and  Word.) 
Gold  and  gems,  as  adornment    85 

Gospel,  beyond  price 171 

proclaimed  universally 254 

promises  are  universal 252 

sunrise  illustration  of 65 

man's  conduct  towards 254 


338 


What  Dr.  Martin  Luther  Says 


Page 

Gospel — Concluded 

Christians  obligated  to  prop- 
agate the  _ 156 

suppressed   by   the   Pope. ... 

196,  200 

printing,  great  aid  of 34 

a  way  Germans  should  be 

grateful  for  the 229 

Good,     God's     name     derived 

from   word    „ 72 

Goods,  how  to  use  your.. ..37,  189 
Government,  civil,  God  needs 

good  men  in 277 

not   always   right 41 

should  stop  mating  of  the 

unfit    68 

should    compel    school    at- 
tendance     173-174 

should  suppress  houses   of 

ill  fame   41 

should    legislate    on    drink 

traffic    233 

should  take  trusts  in  hand    37 
children  should  be  trained 

to  take  part  in 276 

devil  is  enemy  of  good 174 

Gown,  clerical,   Luther  spits 

on  his  _ 137 

Grace,   virtually  nullified  by 

Pope    201-202 

depreciated  by  purgatory..  148 
Grace,    Means    of,    given    to 

congregation    155,  158 

no  pay  taken  for 175 

(See    also    Bible,    Baptism, 
and  Sacrament.) 

Grave,   the   75 

Graveyard,    origin    of 74 

Greed,    of   humanity 188 

of  farmers   67 

of  trusts  _.    36 

of  gamblers  168 

Grief,  must  have  hope  in 114 

Adam  spared  one 77 


Page 

Ground,  man  taken  out  of  the  170 
Guns,    grief-bearing    instru- 
ments     _ 77 

inventions     suggested     by 

the  devil  _ 172 

Gymnastics    263 

HAILSTONES,  language  of  187 
Hands,  the  laying  on  of  160 
Happiness,    in    Christ    unal- 
loyed      „_ 251 

a  very  wholesome 188 

a  good  conscience  brings....    38 
a   right   view   of   toil   con- 
tributes  to   210-211 

little  childrens'  272 

wealth  does  not  give 81 

Harvest,   God   gives  the.. ..66,    71 

the  joy  of  the 187 

thanksgiving  for  the 67 

Health,  exercise  preserves...  263 

benefit  of  rules  of 66 

irksomeness  of  rules  of  .81,  184 
Heart,   only   God   can   renew 

the  „ 63 

a  penitent  _ 113 

more     than     wealth     is     a 

merry 81 

a  pleasure  that  touches  the    38 
the  most  exalted  joy  of  the    86 
Heartaches,  he  is  an  emperor 

who  has  no _ 81 

Heathen,  rulers  who  tolerate 
social  evil  should  be  re- 
garded  as    41 

burial  services  of  ancient..    74 
Hell,  the  only  destination  for 

the  wicked  is 147 

a  bad  conscience  is 37 

Herdmen,  the  patron  saint  of  275 
Heresiarch,   Luther  regarded 

as  the  great 256 

Heresy,  Papists  charge  Bible 
with  being  the  fount  of..  118 


Index 


339 


Pagre 
Heresy — Concluded 

always  finds  adherents 116 

necessitates  confessions  of 

faith    126 

dare  not  be  fellowshiped.... 

58,  100-110 
Heretics,  flies  are  imag-es  of  184 
Heredity,  defects  transmitted 

by  68 

Herod,  innocents  slain  by 177 

Hilary,  St.,  on  what  is  to  be 

taught    126 

History,  unreliability  of 134 

requires   a  courageous   au- 
thor    133 

should  be  written  with  care  134 
should     be     portrayed     on 

walls  „ 260 

Hog,  an  intractable  brute 63 

the  blackguard  is  a._ 170 

the   defamer  is   a 135 

drunkard  leads  life  of  a....  236 

Holidays   50-52 

Holsdorf,  the  farmers  of 189 

Homer,    Luther   studies 209 

Honesty,  combines  are  foes  of    39 

Honor,   deceptive   188 

Horoscopes,  the  casting  of....  262 

Hope,  farming  a  work  of 66 

Horse,  proverbs  of 63,  188 

how  Wiseacre  bridles  the..  256 

Host,  where  the  devil  is 171 

House,  God's  „ 265 

Houses  of  ill  fame 41 

Housemaid,  a  servant  of  God  210 

Humility,  Christ  teaches 181 

bogus    181 

assumed  by  sectaries 107 

Husband,  a  great  gift  is  pi- 
ous       223 

Husbandman.     (See  Farmer.) 
Hymn,  anecdote  of  Reforma- 
tion     _ 65 

Luther's  Cradle  280 


Page 

ICE,  God  speaks  through 186 
Iconoclasts    260-261 

Idlers,  should  not  be  encour- 
aged    220 

Idol,  booze  is  a  German 230 

Idolatry,  all  worship  outside 

of  Christ  is 150 

faith  in  signs  of  zodiac  is..  69 
placing  world's  favor  above 

God's  truth  is _ 107 

papal,    should   ever   be   ex- 
posed       203 

Ignorance,    devil   would   pro- 
mote      173 

sectaries  show  183 

Illness,  many  kinds  of 115 

worry  causes  185 

Illustrations — 
of  God's  love — parental  af- 
fection      272 

of  Providence — the  flowers  115 
of  Real  Presence — soul  and 

body    216 

of  Bible — an  orchard 89 

of      gathering      truth — the 

honey  bee    90 

of  ministerial  ofilce — an  ad- 
ministrator     „...  157 

of  sermons — Duerer's   esti- 
mate of  pictures 138 

of  unionism — the  murderer  109 

of  life — the  flower 75 

of  happiness — the  birds 71 

of      wrong      valuation — the 

wormy  apple  188 

of  original  sin— the  beard..  163 
of     temptation — the     birds 

overhead  _ 119 

of  foolish  distrust — the  bird  72 
of  reckless  fury — the  bee..  166 
of  the  lie — the  snowball....  221 

the  snake  _ 80 

of  drunkenness — the  sea 
and  dropsy  231 


340 


What  Dr.  Martin  Luther  Says 


Page 
Illustrations — Concluded 
of  proper  handling  of  goods 
— the  shoemaker  and  his 

tools    189 

of  the  proper  use  of  wealth 

— the  flowing1  stream 37 

of  war — net  of  gold 173 

of       world — the       drnnken 

farmer    138 

Images,  mental  and  material  261 
Imitators,  of  the  demi-monde     85 

a  fable  for 249 

Immersionists,       rationalism 

of  175-180 

a  work  devil  among 180 

uncertainty  of  176 

their  groundless  argument 
against  Infant  Bap- 
tism   176-180 

Immodesty,  in  apparel 85 

in  dance 264 

Immortality,      death      trans- 
muted into  115 

Incarnation,    chief    thing    in 

Nicene  Creed 90 

harder     of     comprehension 

than  Real  Presence 215 

solves   Predestination   251 

Pope  denies  efficacy  of 201 

Indifference,  doctrinal 

105-109,  150,  166 
Indolence,  prosperity  breeds..  164 
Infants,    faith    and    baptism 

of  176-180 

unbaptized    180 

Infidels,  conceit  of 166 

Inscriptions  for  monuments..    74 

Inspiration  of  Bible 89 

Instruction,     Bible     contains 

wealth  of  89 

promoters  of  trusts  do  not 

deserve  36 

the  Word  must  be  basis  of  174 
the  fable  as  a  means  of 64 


Page 

Instruments,  grief-producing    77 

Intemperance,  German 229-232 

Interpretation,    of    Scripture, 

unity   of  Bible  must  not 

be  overlooked  in 197 

not  more  than  one  meaning 

dare  be  given  by 199 

the  Pope's  assumption  in..  200 

Israel,  conversion  of  all 198 

Italians,  social  evil  condoned 

by  41 

Italy,     Germany     less     sober 

than    230 

JABBERING,  preachers 
should    ignore    world's 138 

foolishness  of  the  infidel's  166 

Jews,   conversion   of 196 

the  reliable  history  of 134 

the  deceptive  dreams  of  the  144 
John  the  Baptist,  faith  of  in- 
fant    177 

Joke,  God  is  pleased  with  a 

clean   169 

Joy,  the  most  exalted 86 

Judas,  Christ  not  responsible 

for  defection  of 118 

the  halter  of 226 

Judgment,  after  death  the.... 

147-149 
Judgment  day,  may  come  at 

any  time   195 

Julia,  St.,  papal  specialist  for 

sore  eyes  276 

Justice,  combines   inimicable 

to   39 

Justification  by  faith 208 

Keys,  Office  of  the,  given 
the   whole   congregation..  152 
King,  superstition  is  a  bane- 
ful        69 

Kings,  believers  are 154 


Index 


341 


Page 

LABOR,       commanded       by 
aod   69,  119 

a  divine  service 210 

happiness   promoted   by 211 

Language,  each  has  peculiari- 
ties       91 

as  a  Church  question. ...244-245 
Languages,   Danish,   English, 

German,   and   Saxon 244 

Iiatitudinarianism,  wrong*  of 

108-109 

uncharitableness  of  106 

Law,    custom    must    not    be 

made  Church 141 

ceremonial,  not  binding:  on 

Christians    50-52 

infractions  of  the  Pope's....  198 
Lay    Bible,    Catechism    is    a 

real    92 

Laymen  desire  firm  teachers  104 
should  support  ministers....  175 
in  acts  of  emergency. ...157-158 

Leech,  a  young 185 

Legislation,  on  combines  and 

trusts    37 

on  drink  traffic 233 

on  education  173-174 

on  eugenics  68 

on  social  evil 41 

Libel,  authors  who 134 

Liberty,  personal  233 

Lice,  a  priest's  regard  for 184 

Lie,  like  a  snake 80 

like  a  snowball 221 

Lies,  sectarian,  on  concord....  106 

papal,  on  their  history 203 

Life,  source  of  human 171 

embryonic  is  present 115 

a  God-pleasing  54 

child's  is  happiest 272 

flower  illustrates  75 

a  sorry  sort  of 184 

a  veritable  hog- 236 


Page 

Life,  eternal,  through  Christ 

75,  115 
have  absolute  assurance  of  114 
Liturgies.      (See    Ceremonies 
and  Customs.) 

Lodge  149-150 

Logic,  sectarian  125 

papal  118 

Loopholes 199 

Lord's    Supper.      (See   Sacra- 
ment.) 
Louis,  St.,  patron  of  brewers  275 

Love,  God's  precedes  ours 272 

reprobation  and   God's  .252-253 

of  God's  house 265 

a  good  woman's 171,  217 

gambling  always  against....  168 
is  considerate  of  the  weak  233 

at  expense  of  the  Word 106 

should  pray  God  for 222 

Luther  begged  bread 234 

saying     of     his      Bisenach 

hostess   171 

reads  through  Bible  twice 

each  year  89 

does    not    find    divinity    so 

easy  131 

desires  no  miracle 109 

is  sure  of  his  doctrine  .108,  124 

his  doctrine  is  Christ's 123 

is  impatient  of  ceremonies  141 
his    opinion     of    Augsburg 

Confession  93 

stands  on  Unaltered  Augs- 
burg Confession 123 

opposed   to   compromises.... 

110,  162  204 
would  not  fellowship  deni- 

ers  of  Seal  Presence 58 

the    peace    he    would    not 

have   106,  109 

opposed    to    union    without 
unity  110 


342 


What  Dr.  Martin  Luther  Says 


Page 

leather — Continued 

puts  Christ  above  Caesar....  110 

never  heia  with  fanatics....  230 

how  he  opposed  the  devil..  120 

temptations    119 

was  plagued  by  Predestina- 
tion      248 

held  to  be  greatest  heretic  256 
not  father  of  sects  .105-106,  117 

preaches  Christ  only 121 

does  not  like  to  preach  to 

the  learned   136 

his  only  fear  as  a  preacher  138 

prefers  simple  sermons 138 

spits  on  his  clerical  gown     137 

comforts  the  sick 113 

cheers  the  sad  hearted 114 

allays  fears  on  Predestina- 
tion      251 

at  a  wedding- 223 

how  he  would  get  an  obedi- 
ent wife  171 

among  the  children. 234,  266,  272 

preaches  to  children 136 

dislikes  to  talk  of  sex 41 

his  gratitude 67 

deplores   his   hastiness 193 

under  excitement 132 

not     familiar     with     court 

usage 227 

would  hurl  thunderbolts  at 

Papacy  193 

his  resignation 62,  111,  114 

detests  flies 184 

likes  music  and  gymnastics  263 
regrets  lack  of  time  for  po- 
etry and  rhetoric 209 

translated  some  of  .33sop         64 

eats  what  he  likes 184 

has  ringing  in  his  ears 209 

suffers  from  renal  stones..    62 

rules  for  retiring 66 

his  physicians  complain  of 
him    81 


Page 
Iiuther — Concluded 

dissatisfied  with  himself.... 

121,  193 
pleased       that       scurrilous 
books  are  written  against 

him    213 

wrong  to  deny  him 122-123 

marvels  at  world's  changes  168 
world  cannot  brook  him  67,  297 

sent  a  saint  to  heaven 114 

would  not  care  to  live  with- 
out Christ  75 

devil    may    get    him    if — if 

he  can 121 

Lutherans,  do  not  believe  in 

ILuther    121 

their   doctrine   is   Christ's..  123 
are  truly  apostolic  in  teach- 
ing-    124 

are  held  by  the  Word 121 

cannot  have  open  Commun- 
ion   58,  100 

must    not    be    ashamed    of 

their  name  123 

living,  an  easy  trade 80 

in  God's  name 108-109 

MACHINES,  cruel  and   de- 
structive     172 

Maids,  should  be  shielded 170 

Man,  formed  of  the  dust. 166,  170 

dependent  on  God 70 

spoiled  by  prosperity 164 

his  eyes  are  holden 

66,  70,  71,  166 

distrusts  God  72 

his     conduct    towards    the 

Gospel  254 

is  to  blame  if  not  elected..  252 

is  never  satisfied 188 

should  know  his  limitations 

165-166 

cannot  make  a  rose 228 

should  not  be  proud 170 


Index 


343 


Page 
Manna,  wheat  as  great  mir- 
acle as  ._ _ — 66 

Market,  method  of  controling 

the  36 

cornering-  of  the  wheat _.    37 

Marriage,  a  blessed  estate.... 

170,  223 

at  an  early  age _ 170 

of  the  unfit _ „..    68 

Martyrs,  burial-places  of _,    74 

sectaries  pose  as 106 

Matrimony,    who    should   not 

enter  ._ 272 

Marvel,  of  all  creatures _  215 

of  harvest 66,    70 

of  egg 72 

Means,  God  operates  through  116 
Medicine,  made  by  God  .116,  185 

right  to  use _ 117 

no  sensible  man  despises 185 

Melancholy,  music   dispels....  263 
Melanchthon,  Luther  does  not 

want  him  as  an  auditor..  136 
Millenarlanism,     Christ     not 

understood  by _.  145 

its  groundless  hope 145 

Millennium,  a  Judaistic  dream  144 

how  Luther  counted  the 146 

Might,  not  always  victorious  173 

Mind,  body  influenced  by 185 

Minister,  must  have  call 157 

must  be  of  good  repute_ 218 

Ministers,  ordination  of .    156-160 
a  baptism  illustrates  need 

of  _ 158 

linguistic  ability  of 244 

support  of  175 

rights  must  not  be  usurped  159 
do  not  take  money  for  di- 
vine gifts  .„ 175 

Ministry,  Office  of  the 157-160 

demanded  by  order „  158 

22* 


Fag* 

Ministry — Concluded 
without  pay  Christians  have 

the  .._ 175 

only     well     qualified     men 

should  be  called  to  the...  153 
women   dare  not  be  called 

to  the  - 153 

its    appeal    to    parents    of 

boys _  277 

Miracle,  of  loaves  and  fishes 

compared  with  harvest —    70 

of  the  day 65 

of    taking    wine    and    corn 

from  the  earth 66 

of  turning  sand  into  bread    70 

Luthers  asks  no 109 

Misers,  patron  saint  of 275 

Money,    preaching    not    done 

for   175 

fools  often  made  by 38 

Monopoly,  sins  of._ 36 

Monuments,    proper    inscrip- 
tions for _..    74 

Mortals,  should  not  be  proud  170 
Mortality,  occasion  to  think  of    73 

flower  illustrates  _ 75 

Moses,  Christians  not  bound 

by _ 52 

naturalists  excelled  by 72 

Motherhood,    woman's    chief 

glory  171 

Mouse,  death  for 271 

Muck-rakers    135,  213 

Muenzer,  evasion  of 125 

Music,  a  noble  art _  263 

NAME,  of  Eve.... _.  170 
of  God > 72 

Names,    denominational.. .121-123 
Naturalist,     Moses     explains 

more  than  the 72 


344 


What  Dr.  Martin  Luther  Says 


Page 

Necessity,  in  cases  of 157,  158 

diversity  of  ceremonies  de- 
manded by 140 

Necromancy,  is  forbidden 40 

Vet,  war  is  like  a  golden 173 

Nonsense,  of  learned  pates....  262 
God  is  pleased  with  some..  169 
Norm,     of     doctrine,     God's 
Word  is  only„ „ 126 


OATH,  the   unnecessary 
Obedience,  mechanical 

ox  and  ass  teach  lesson  in.. 
blessing    is    promised    the 

child's  

Pope  demands  198, 

Obstinacy,   firmness  in  faith 

is  not  

Occupation,  when  blessed 

the  Christian's  best 

a     fit     one     for     ignorant 

preachers  

GBcolampadins  

Offence,  charity  will  not  give 

Opinion,  faith  is  not 

man  not  saved  by  his 

Opportunity,     lewdness     pro- 
moted by  

Orator,  excitement  helpful  to 

an  

Orchard,  Bible  like  an 

Order  demands  ministers.. 157- 
Ordination,  teaching  without 

need  not  be  by  bishops 

is  benediction  and  seal 

Ornaments,     woman's     most 

precious  _ 85, 

Outsiders,    ministers   reputa- 
tion among  _ 

Ownership,  common,  imprac- 
tical   _ 

Ox,  as  our  teacher 


149 
182 


200 

110 
210 
224 

183 
105 
233 
94 
148 

42 

132 
89 
159 
156 
158 
160 

171 

218 

276 


Page 

PA  IN  TIN  OS,  mural  260 
Dueler's  preference 138 

Papacy,  halls  from  the  devil  19T 

most  be  warned  against 192 

youth  should  be  Instructed 

on  the „ _.192,  203 

is  not  to  be  trusted 208 

Papists,  claimed  Pope  Is  an 

earthly  god  901 

say  Pope  may  alter  and  re- 
peal Scripture  .„ „ 200 

would  pervert  history 203 

deny    that    Christ    bought 

them  ..„ 202 

a  specimen  of  their  logic...  118 

should  be  exposed 203 

Paradise,   a  good   conscience 

is  a  38 

the  farmer  might  have  a....  188 
Pardon,  for  sin,  could  not  be 

paid  for  „..  175 

Parents,  God's  love  like  that 

of  _ 272 

may    not    do    as    they   list 

with  children  276 

should  be  compelled  to  send 

children  to  school.., 174 

warned    against    non-relig- 
ious  schools   _ 174 

should  rear  children  to  serve 

Church  and  State 272 

Parish,  a  pastor  must  have  a  159 

Parties,  names  of 121-123 

P  a  r  u  s  1  e,  the 195 

Pastime,  fine  263 

Pastor,  every  Christian  is  not 

a  _...  159 

call    and    command    make 

a „ 158,  160 

must  be  in  good  repute 218 

must  have  consistent  prac- 
tice   _ 58 

Patience,  this  life  demands....    62 


Index 


345 


Page 
Patriotism,  ha«  claim  on  par- 
ents   277 

Paul,  St.,  describee  and  ex- 
poses the  Antichrist 

194,  202-203 
Timothy     is     not     to     be 

ashamed  of  122 

Paupers,     mock-humility     of 

washing'  feet  of 181 

(Bee  also  Beggars.) 

Peace,  of  mind 37,  81,  251 

sectarians   disturb  the 106 

at  any  price — 106,  109 

by  compromising  the  Word  204 

an  accursed 106 

with  Papists   204 

Pen,  fight  devil  with 6 

Perdition,  Son  of 196 

Pest,  brewer  a  German 229 

Pestilence,  war  worse  than..  172 

Physician,  a  gift  of  God 185 

life      according     to     rules 

of    _ .81,  184 

what  is  needed  by  a  young  185 
Pitch,  the   devil   has   spoiled 

all  beer  with  his „  229 

Pictures,  as  church  decora- 
tions      260-261 

mental  261 

Duerer's  preference  In 138 

Plague,   Germany's    _ 230 

war,  a  dire 172 

Planets,  superstition  in  con- 
nection  with   69,  262 

Planting,  a  work  of  hope 66 

according    to    signs 69 

Play,  worth  while  child's —  267 

Pleasure,    genuine    38 

woman's  love  a  sweet 171 

Poetry,  a  divine  gift _..  210 

Points,  the  Pour.  (See  Chil- 
iasm,  Altar-fellowship, 
Pulpit-fellowship,  and 
Bodge.) 


Page 

Polemicists,  defamatory 

135,  212,  213 

Polity,  wrong  Church 58 

Poor,  the  worthy,  should  be 

helped  220 

Pope,    sits    In    church    as    a 

god   196,  202 

said  to  be  an  earthly 

god  „..200,  201 

demands  his  voice  be  taken 

for  Christ's  200 

claims  to  be  over  the  Bible  200 
has  altered  Christ's  Testa- 
ment    „ 199 

claims    to    give    Scripture 

authority  203 

more    zealous    of    his    law 

than    of   God's 198 

denies  fruit  of  Incarnation  201 
is  against  trusting  wholly 

in  Christ's  righteousness  202 
exalts  himself  above  God..  199 
his  mock-humility  of  foot- 
washing  181 

St.  Paul  exposes  the  knave  194 
bears   marks   of  the   Anti- 
christ     _ 200 

his  spirit  is  of  the  devil...  202 
is  man  of  sin  and  son  of 

perdition    . _ „.  196 

is  apostle  of  the  devil 194 

Popedom,    a    crass    supersti- 
tion of   274 

Popularity,  danger  of  seeking  107 
Possessions,  how  to  use. ..37,  189 
Prayer,   the   Christian's  best 

occupation  224 

is  incense  to  God 43 

should  not  be  voluble 113 

for  Church  unity 321 

against  war  173 

a   bridegroom's    „ 223 

a  help  In  study —  163 

the  Holsdorf  rustic's  idea  of  189 


346 


What  Dr.  Martin  Luther  Says 


Page 
Prayer,    the    Lord's,    is    the 

Oratlo    Dominic  a....    92 
Preacher,      must      have       a 

call    _ 157-160 

must  proclaim  God's  Word 

only  „..  108 

must  be  certain  of  his  doc- 
trine     108 

must  be  of  good  repute 818 

should  be  able  to  use  more 

than  one  language 244 

is  made  efficient  by  tempta- 
tion    „ 120 

is  paid  only  for  his  trouble  175 
the  kind  the  laity  desires..  104 
how   Christ  regards  treat- 
ment of „ 122 

best  and  poorest 137 

a  hardened  58 

blinded    by    favor,    wealth, 

and  power 107 

what  world  wants  in  a 138 

ill  comes  of  setting  light  by   170 
Preaching,     vastly     different 

from  what  we  think 137 

must  be  founded  on  Word 

only  „„ „ „..  108 

those  not  qualified  for  of- 
fice of  ._ „ 153 

to  children  266 

Preceptors,  flowers  as  our....  115 

ox  and  ass  as  our.. 68 

Predestination  _ .248-255 

flee  thoughts   of 248 

brings  torment   248 

turn  to  Christ  from 250 

the  place  to  begin  in     248-249 

solved  in  Christ 251 

why    some    were    not    in- 
cluded in  God's   _  255 

Prescience    „  255 

Presence,  the  Real „ 

57-58,  102,  215,  216 
Presumption,  a  case  of 65 


Pas/e 

Pride,  a  stench  to  God 85 

no  reason  for  mortal 170 

Priest,  an  indolent  Soman 274 

a  filthy  Soman _„ 184 

every  believer  is  a .155,  158 

Priesthood,  of  believers _.  153 

women  belong  to„ 153 

Printer,  Providence  like  a 62 

Printing,  the  art  of 34 

Promise,  God's   universal 852 

Promises,    Bible   has    wealth 

of  _ 89 

Property,  of  trusts 37 

no    command    for    common 

ownership   of   276 

Prosperity,    danger    of 38 

some  spoiled  by 164 

Protection,  of  little  children  272 
Providence,  Divine,  cares  for 

world  70,  71,  115 

could  not  be  improved  by 

man  164 

is  exercised  daily 71,  277 

has  good  purpose  in  afflic- 
tion     62 

Pupils,  poor,  what  God  some- 
times makes  of „ —  277 

should  not  be  despised 234 

Church   should   assist 277 

Punishment,    God    mitigates 

our  „ „ 79 

Punishment,  corporal  277 

Purgatory,  unscriptural 147 

QUABBELS,    church,   must 
be  forgotten  „. 321 

Question,    the   Language  244-245 

the  Drink   229-236 

Quill,  smite  devil  with  a 5 

RAIMENT,  God  provides.79,  115 
Bain,  a  saying  about 164 

a  blessing  43 


Index 


347 


Page 
Batlonalism,   of  Anabaptists  176 

of  universities  174 

of  Sacramentarians  215 

Season,  in  matters  of  divinity  165 

theology  goes  beyond S15 

even  earthly  things  baffle..  165 

starts  wrong  848 

would  measure  ocean  with 

spoon    215 

Redemption,  Papists  curtail..  202 

Regeneration    49 

Relics,  worthlessness   of_ 54 

Judas's   halter   one   of  the 

precious   226 

Religion,      child      must      be 

taught   _ _ 92,  174 

war  destroys  „ ~ 172 

Remedies,  bodily 116,  117,  185 

Rest,  day   of — _ 52 

need  of  52,    66 

Resignation  62,  114 

Resurrection,     Christ's,     our 

hope    75 

its  bearing  on  funeral  cere- 
monies        74 

Reputation,  tbe  minister's...  218 

Revelation,  now  complete 40 

Reviewers    _ 212,  213 

Rhetoric,    conscience    not    to 

be   hoodwinked   by 106 

Riches,  deceptive  188 

dangerous    38,  164 

happiness  not  dependent  on    81 
Righteousness,   Pope   against 

putting  trust  in  Christ's  202 
attributed   to    Pope's    com- 
mandments     _ 199 

Rights,    all    Christians    have 

equal    152,  158 

order  and  the   exercise 

of  ...._ 157,  159 

emergency,  and  the  exercise 

of  „ 157,  158 

respect  for  pastor's 159 


Pare 

Rights — Concluded 

love  and  the  exercise  of 233 

Robbers,  combines  are 36 

gamblers  are  168 

Rod,  use  of 277 

Romanism,  has  not  changed..  203 

is  not  to  be  trusted _ 204 

(See  also  Papacy,  Papists, 
and  Pope.) 

if  a  man  were  able  to 


Rufinus,  explanation  of  Creed 

by  _ „„ 99 

Ruin,    Christ's    enemies    pre- 
fer  __ „ 166 

wrought  by  war _ 172 

caused  by  drink 231 

effected  by  trusts 36 

caused  by  loose  government     41 
Rule,    Golden,   gambling 

against  168 

Rulers,  pious  and  wise 41 

God  needs  277 

Rules,  physicians'   184 

of  health  _ 66 

SABBATH,   Old   Testament, 
abrogated    ..._ 50-52 

Sabbath  day,  how  kept  holy..  242 
Sabbatarians,  Scripture 

against   51 

Sacrament,  of  tbe  Altar,  what 

it  is  _ 67 

not  merely  symbolical 215 

Real    Presence    of    Christ 

in   57,   58,   102,  215 

creation     of     universe     as 
mysterious     as     Christ's 

presence  in  215 

who  is  excluded  from  the..    58 

a  case  of  exclusion  . 189 

foot-washing  no  part  of....  182 
externalities  in  connection 
with  the  182 


348 


What  Dr.  Martin  Luther  Says 


Fage 
Sacrament — Concluded 

mutilated  by  Rome 199 

obscured    by    Fope 196 

commercialized    by   Fope....  199 

made  void  by  sects 58,  102 

of     Holy     Baptism.       (See 
Baptism.) 

Sacramentarians    100,  102 

Sacraments,    are    the    Cere- 
monise    Ceremonia- 

rnm    92 

are  seals  ef  grace 92 

Sacrifice,  Gospel  asks. 254 

Saints,  communion  of 97 

the   sanctifying-   of 54 

fanatics  pose  as _ 106 

Invocation  of  .275-276 

Salvation,  only  in  Christ 122 

the  sum  of  doctrine  needed 

for   92 

Lutherans   do  not  trust  in 

lather  for  121 

Sanctificatlon  54 

Sanctuary,    the   Word   is   the 

only  53 

Sand,  God  makes  bread  of 70 

God    holds    back    the    sea 

with  213 

Satan,   temptations    of 119 

chaining-  of  146 

torments     under     guise    of 

Church    108 

Saturday,  Sabbatarians  should 

keep  51 

Savior,  tempted  of  the  devil  119 

Savants,  Moses  excels  all 72 

Saxon,  languages  derived  from 

the  244 

Schism,  responsibility  for  in 

general   117 

responsibility   for    Protest- 
ant   105-106 

way  to  get  rid  of  Lutheran  321 
Scholarships    277 


Fage 

Scholastica,    St.,    runs    papal 

weather  bureau  276 

School,  the  Christian 173-174 

God's    Word   in 174 

devil  enemy  of 173 

warning  against  rationalis- 
tic     _ 174 

Science,  Christian  116,  185 

Scolding,  women  should  pray 

before   _ 275 

Scripture,     complete     revela- 
tion        40 

interpretation    must    be    in 

harmony  with  all 197 

must    not    give    more   than 

one  sense  to 199 

credal  truth  gathered  from    90 
summaries  of  its  passages 

necessary  126 

should      be     inscribed      on 

tombstones    74 

does  not  mention  purgatory  147 
the  claim  that  Fope  gives 

authority  to   203 

Scripture,  references  to — 

Gen.   i.   20 _ 72 

Gen.   i.    28 69 

Gen.  xviii.  27 170 

Ex.  xx.  12 179 

Dent,  xviii.  10 _ 40 

Fs.   xlv.   7 155 

Fs.  II.  10 63 

Fs.  li.  13 156 

Fs.  xc.  1-2 80 

Fs.  cvi.  37-38 176 

Fs.   ex.   1 146 

Fs.   cxlvii.  16 187 

Frov.  xii.  10 63 

Zsa.   xxviii.   20 39 

Isa.  lv.  11 178 

Matt.  ii.  16 177 

Matt.  iv.  4 70 

Matt.  v.  11 _ 213 

Matt.  x.  8 175 


Index 


349 


Page 
Scripture    references — Concluded 

Matt.  x.  10 175 

Matt.  X.  32 „ 128 

Matt.  x.  40 122 

Matt.  xii.  8 50 

Matt,  xvlil.  10 272 

Matt.  xix.  12 272 

Matt.  xix.  14....„ 177,  178 

Matt.  xxii.  14 253 

Matt.  xxv.  42 37 

Mark  v.  39 75 

Mark  xvi.   16 176 

Ink©  x.   16 122 

Luke  xvi.  31 40 

John  vi.  45 _ 155 

John  xi.  11 75 

John  xiv.  19 _..    75 

Bom.  iil.   28 202 

I  Cor.  vi.  9-10.......... _    41 

I  Cor.  viii.  13 233 

I  Cor.  xi.  29 182 

I  Cor.  xiv.  34 153 

H  Cor.  iv.  13 156 

Gal.  iv.  10-11 51 

Gal.  v.   1 _ 183 

Gal.  vi.  6 175 

Gal.  vi.  7 _    65 

Col.   ii.    16-17 51 

H  Thes.  ii.  1-12 194 

U.  Thes.  ii.  4 202 

X  Tim.  ii.  12 153 

I  Tim.  v.  18 175 

II  Tim.  i.  8 122 

Titns  iil.  5-6 

Heb.  ix.  27 _ 148 

Heb.  xi.  1 „.  183 

Heb.  xiii.  4 41 

I  Peter  ii.  9 152-160 

I  Peter  iv.  ll...„ 108 

II  Peter  ii.  1 202 

II  Peter  ill.  8 194 

I  John  i.  7 202 

I  John  ii.  19 117 

I  John  iv.  3 201 


Pa^e 

Scripture,  Holy,  the  only  norm 

of  doctrine   126 

may  not  be  given  more  than 

one  meaning1  199 

Papists  put  Pope  above 200 

assertion   that    Pope    gives 

honor  and  authority  to....  203 
(See  also  Bible  and  Word.) 

Seal,  ordination  is 160 

Seances,  tricks  and  lies 40 

Sectaries,  the  most  dangerous  107 
Sectarians,  disturb  the  peace  105 

bigotry  of  106 

find  theology  easy 131 

Sects,  pretences  of „ 

105-107,  109,  129 
have  only  bread  and  wine 
in  their  Lord's  Supper  58,  102 

their  audacity 105-106,  109 

Bible  not  responsible  for....  118 

Luther  not  father  of 

105-106,  117 

responsibility  for 105-110 

Sepulchres    74 

Sermons,  must   be  based   on 

Word  108 

should  be  simple 138 

people's   estimate  of 137 

Servant,  cook  as  God's 210 

death  is  now  the  Christian's  115 

Shame,  Germany's 230 

Sheaves,  compared  with  pop- 
ulation        70 

Shoemaker,  a  lesson  from 189 

God  as  a _...    79 

Sick,  comfort  for  the  62,  113,  114 

Signs,  observing  of 69 

Sin,  God  not  responsible  for..  117 
an  illustration  of  original..  163 
the  unnecessary  oath  is  a..  149 

temptation  in  itself  not 119 

the  dance  is  prolific  of 264 

death  end  of _  115 


350 


What  Dr.  Martin  Luther  Says 


Page 

Sin — Concluded 

the  Man  of._ _ 196 

Pope  multiplies  196 

Sinner,  God  given  a  pood  grift 

by  a   113 

Sin,  original,  like  beard 163 

brought       many       harmful 

thing*   _ 79 

Slander,  of  sectaries 105-106 

Slaves,  of  wealth _ 37 

Sleep,  nature's  sweet  restorer    66 

regular  hours  for „..    66 

death  is  but  a 75 

Smile,  God  is  pleased  with  a  169 

Snake,  the  lie  is  like  a 80 

Snow,  as   a  symbol 186 

8nowball,  lie  is  like  a 221 

Socialism,  an  impractical  de- 
mand of  276 

Societies,   oath-bound   ._ 150 

Soldiers,  destruction  of 172 

courag-e  of  _ „ 173 

Sons,   God's  claim  on 276 

Spaniards,  character  of 172 

Sparrows,  cost  of  feeding- 70 

Speaker,    public,    excitement 

aids  a  _ _....  132 

Specialists,      papal      "spirit- 
ual"   „ .275-276 

Spirit,     Holy.       (See     Ghost, 

Holy.) 
Spiritualism,  warning'  against     40 
Spoon,  reason  would  measure 

ocean  with   a 215 

State,  the.  (See  Government.) 

Statutes,  papal   140,  196,  198 

Steward,  God  our 71 

Sterilization  _ _ 68-69 

Stone,  God  makes  bread  of..    70 

a  wife  carved  out  of 171 

Storm,    beautiful    and    fruit- 
ful     _ 42-43 

Strife,  Church,  should  be  for- 
gotten   _ 321 


Students,  poor,  should  not  be 

spurned     234 

should  be  supported  by  the 

Church    _..  277 

Study,  divinity  not  an  easy..  131 
children  should  be  diligent 

in  _ „_ 266 

prayer  an  aid  to.._ _  163 

Succession,      Apostolic,      not 

Scriptural     _...  158 

Sun,  rising  of _ 65 

things   cooked   by _ 79 

Sunday,    not    designated    by 

Mosaic   Law   _ 51 

why   selected    51 

prime  purpose  of 52-53 

how   kept  holy 53,  242 

Surprises,     God     delights     in 

preparing     223 

Superstition,    reigns    in    the 

world     _.    69 

rife  in  Popedom 274 

in  connection  with  vermin  184 
in    connection    with    plan- 
ets    69,  262 

Supper,  Lord's.     (See  Sacra- 
ment.) 

Support,  of  ministers 175 

of  indigent  students 277 

Swill,  the  German   devil 230 

Swilling,  an  ancient  German 

custom   _ _ 231 

Syncretism,   wrong   and   dan- 
gerous     58,  100-110,  150 

Synergism    180 

Symbols.       (See     Creed     and 

Confession.) 
Sylvester,  on  Pope  and  Scrip- 
ture   ._ _ .200,  203 

TACITUS,   on   ancient   Be*» 
mans    231 

Tailor,  God  works  as  a_ _.    79 


Index 


351 


fan 

Tavern,  use  world  as  a 189 

the  devil's  171 

Teacher,      one     that      exacts 
heavy    fees    78 

Teachers,  denial  of  orthodox  122 
confessions    made    impera- 
tive by  false 126 

kind  laymen  want 104 

for  children   266 

birds  as  our 70-72 

flowers  as  our 115 

ox  and  ass  as  our 68 

false,    always    find    adher- 
ents     116 

false,  must  be  opposed.  126,  203 
"smart"    215 

Temptation,  in  itself  no  sin     119 

how   to   meet 119-120 

preachers  made  efficient  by  120 

rife  in  the  dance 264 

loose    city    government    in- 
creases     41-42 

Test,  of  doctrine,  a  layman's 
easy  92 

Testament,  Pope  has  altered 
Christ's     199 

Thanksgiving-,  harvest  188 

Theologians,   hair-splitting....  190 
evasive.  .129,  150,  162,  191,  199 

Arm 108,  109,  110 

ignorant    103,  183 

indifferent    58,  107 

unfaithful   129 

Theology,  not  so  easy 131 

confused     150 

Thieves,   combines   are 36 

gamblers   are   168 

Thirst,   Germany's    230 

Thunder,  beneficial 43 

St.       Scholastica       invoked 
against   276 

Thunderbolts,    Luther    longs 
to  utter  193 


Page 
Threats,  Bible  contains  many  89 
Thuringia,  a  court  officer  of  274 

Toil,  glorification  of 210 

how  to  be  happy  in.., 211 

Tombstones,    proper    inscrip- 
tions for  74 

Tongue,  preacher  should  have 

more  than  one 244-245 

Toothache,  the  papal  special- 
ist for  276 

Torgau,  intemperance  at  wed- 
ding at  231 

Torment,  predestination 

breeds  248 

Trade,  one  easily  plied 80 

the   farmer's   66,  188 

the  printer's  34 

Trade,     action     in     restraint 

of   36 

Trades,  God  adept  at  all 79 

Tramps,    should    be    refused 

help   _ 220 

Translating,  Emser's  attitude 

toward  Bible  118 

Treasure,   the    "Work    of   God 

is   the    „    54 

a  good  wife  1b  a 170 

Treasures,  of  the  Gospel,  be- 
yond price  — 175 

Trickery,  Spiritualism  is 40 

Troth,  a  wife  keeps 170 

Trust,  in  God,  taught  by  His 

care  _ 70-71 

taught  by  birds „ 71 

taught  by  flowers 115 

Trusts,  are  robbers 36 

are  against  justice 39 

Christians  must  not  be  in..     38 
government  should  suppress    37 

Turks,    reign    of 146 

Spaniards  compared   with..  172 
Tyranny,  what  has  been  done 

by  papal   196 

Tyrant,   the    __ T« 


352 


What  Dr.  Martin  Luther  Says 


Pag* 

Type,  God's  providences  like 
set  np  type „ 62 

Types — 

sun  of  Gospel 65 

caterpillar  of  devil 1S4 

flies   of  heretics 184 

UNCERTAINTY      pulpit 
must  have  no 108 

Uniformity,   danger  in 140-141 

Union,  Church,  why  objected 

to    _ 104-105,  110 

Unionism,  audacity  of 109 

Unity,  Church,  we  must  strive 

for  321 

we  should  pray  for 110,  321 

Universalism,    Savior's    work 

made  void  hy 148 

Unthankfnlness,  to  God 42 

VAGABONDS,     we     should 
not  encourage  220 

Valor,  the  soldier's 172 

Vexations,  one  of  Satan's 108 

Vice,     increased     hy     tolera- 
tion     41-42 

Victory,  right  in  relation  to..  173 

Vigilance,  against  devil 35 

against   Papacy   192,  203 

Vergil,   on  farming 66 

Vermin,  Papists'  regard  for..  184 
Virtues,  woman  has  many....  170 

Vision,  Luther  asks  no 109 

Vitns,  St.,  patron  of  dancers  275 
Vivit!  a  note  of  triumph....  75 
Vocation,  each  should  ply  his 

own  64-65 

(See  also  Trade.) 
Voice,     Pope    claims     to     be 
Christ's  200 

WABBBNSIANS,  a  mistake 
of   244 

War,  a  great  plague 172 


Page 

War — Concluded 

instruments  of 172 

a  losing  game 173 

we  should  pray  against 173 

Warfare,  the  great  factor  in  173 
Warnings,  the  Bible  contains 

many  89 

Water,  noblest  drink 73 

use  goods  as  you  do 37 

seeking  death  on „...  172 

Ways,  there  are  but  two 147 

Weak,    the    strong   must   re- 
gard  the    233 

Wealth,  how  to  nse 37 

slaves  of  _ 37 

the  Bible's  89 

a  merry  heart  more  than....    81 

deceptive  188 

preachers      blinded      when 

they   strive   for 107 

Weapons,    deplorable    instru- 
ments     77,  172 

victory  not  always  depend- 
ent on  best 173 

Weasel-words,  the  Pope's 201 

the  sects'  109 

Weather,  regulated  by  farmer  164 
Wedding,  congratulations  at  223 
Wheat,  a  marvel  that  should 

quicken  faith  66 

Whoremongers    41 

Wife,  God's  gift 223 

a  treasure  170 

how  to  get  an  obedient 171 

Will,  God's,  that  all  be  saved  252 

Wind,  a  necessity 165 

Wine,  water  excels 73 

Germany's  use  of 230 

a  "good  swallow" 231 

Wine-skin,  German  devil  is  a  230 

Winter,  what  is  preached  by  186 

we  should  thank  God  for....  187 

Wiseacre,    Mr 256 

Wit,  God  likes 169 


Index 


353 


Page 

Wits,  ang-er  sharpens  the 132 

■Wives,    their    faults    should 

set  he  published 170 

Wolf,  Fable  of  the  Colt  and..    65 
Woman,    her    most    precious 

ornament   85 

keeps  troth  170 

her   love 171,  217 

her  glory  171 

her  faults  170 

Women,  must  not  preach 153 

should    pray    before    they 

scold   275 

ill  comes  of  speaking  light 

of  170 

Word,    of   God,   the    Bible   is 

the  89 

the  creative   72 

hallows  us  54 

is  very  profound 89 

has  but  one  meaning 199 

is  only  to  be  preached 108 

we  must  be  well  grounded  in  108 
Christians   bound   to   teach 

the  156 

should  be  taught  in  school  174 

holds  Lutherans  121 

the    way    many    have    de- 
parted  from   107 

Pope's   commandments    are 

against  the  199 

Pope  puts  his  word  above 

God's    198,  200 

made  void  by  TTniversalism  148 
we  must  not  affiliate  with 

those  who  distort  the 107 

(See  also  Bible  and  Scrip- 
ture.) 
Words,     prayer     should    not 

have  many   113 

Scripture  may  be  expressed 

in  other  126 

Work,  right  conception  of 211 

is  commanded  69,  119 


Workmen,  day  of  rest  for 52 

Works,      their      relation     to 

faith   94-95 

how  known  to  be  good.  54,    92 
some    speak    of    faith    and 
mean  180 

World,  is  devil's  tavern 171 

is  an  inverted  decalogue....    42 

like  a  drunken  farmer 138 

dislikes  the  truth 64 

is  ever  changing 168 

its  honor  is  deceptive 188 

superstition  reigns  in  the..    69 

dance  belongs  to  the 264 

will  not  grow  better 146,  195 

its  kind  of  a  preacher 138 

danger  of  seeking  its  favor  107 

ignore  jabbering  of  the 138 

cannot  brook  Luther 67 

Worry,  predestination  causes  248 

illness  caused  by 185 

trust  a  cure  for 71 

Worship,  mixed   149 

without  Christ  „ 150 

fixed  time  for 52 

Lutheran   Confessions  pro- 
mote true  124 

Wrath,  blindness  of 166 

Writer,  excitement  aids  the..  132 

YOUTH,  must  be  taught...    92 

I     ensnared  by  vice 41 

should   be   warned    against 

Papacy   192 

should  be  taught  history  of 
Papacy   203 

ZODIAC,  planting  in  signs 
of   the   69 

Zurichers 101 

Zwingli,    began    of    his    own 

volition  105 

limitations  of  215 

Zwinglians   101 


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